四门修法

During a Pema Khandro drupchen at Lerab Ling, having tirelessly illuminated more than fifteen annual drupchens with practice advice, Orgyen Tobgyal Rinpoche decided it was time to point out where western Vajrayana practitioners fall short.

在 列绕林 举行的一次莲花空行母大修期间，乌金督佳仁波切已不辞辛劳地以实修指导，为十五次以上的年度大修指明方向；此时，他决定，是时候指出西方金刚乘修行者的不足之处了。

One of the instructions that it’s customary to give during drupchen practice stresses the importance of pointing out – on a daily basis – the elements of practice that participants ignore, and explaining how to do the practice. Lama’s usually do this by reading out loud the relevant section of the Drupchen Digest^[1] , which is a compilation of instructions that includes the three phases of practice (approach, accomplishment, and activity). But as it’s in Tibetan, most of you are unable to understand it. All the Tibetans here have participated in numerous drupchens and have heard the teachings in the Digest many times – I have also given them copies of that text. So today, for the benefit of you westerners, I want to speak more freely.

大修期间依例给予的教授之一，强调每天指出参与者忽略的修法要素，并解释如何修持，这很重要。上师通常通过朗读《大修摘要》^[1]中的相关部分来做这件事。此文汇集了教授，包括近修、成就与事业三个修法阶段。不过，因为是藏文，你们大多数人无法听懂。在座的藏人都参加过许多次大修，多次听过《摘要》中的教言，我也给过他们这篇文本。因此，今天为了你们西方人的利益，我想讲得随意一些。

This lifetime, all the yogis and yoginis gathered in this shrine room have obtained a human body endowed with all the freedoms and advantages. People fall into categories depending on their relationship with Dharma: some don't know the Dharma at all, others are unable to put the Dharma into practice, and some even dislike the Dharma. All these categories of people have also obtained a human birth, but as they are not Dharma practitioners, their rebirth cannot be described as a meaningful ‘precious human birth’. Their lives therefore are described as ‘mere human existence’.

此生，聚集在这间佛殿的所有男女瑜伽士，都获得了具足一切暇满的人身。依与佛法的关系，人可以分为几类：有些完全不知佛法，有些无法实践佛法，有些甚至不喜欢佛法。这几类人也获得了人身，但因为不是佛法修行者，他们的投生不能称为有意义的「珍贵人身」。因此，他们的生命被称为「仅仅作为人而存在」。

In addition to a precious human birth, Dharma practitioners also need to develop renunciation. We practise the Dharma to free ourselves from the cyclic existence that is samsara, which means we need to generate a strong desire to escape that cycle of suffering.

除了珍贵人身，佛法修行者也需要生起出离心。我们修佛法，是为了从轮回这种循环存在中解脱，因此需要生起强烈的愿望，脱离这个苦的循环。

Once we have a deep longing to get out of samsara, we must then employ the most important method taught in the Causal Vehicle of Characteristics: bodhichitta. And we must use both its aspects: the bodhichitta of aspiration and bodhichitta in action. The generation of a genuine sense of bodhichitta is the unavoidable basis for Dharma practice.

一旦深切渴望出离轮回，就必须运用因相乘所教最重要的方法：菩提心。必须运用其两个方面，愿菩提心与行菩提心。生起真实的菩提心，是佛法修持不可缺少的基础。

The bodhichitta of aspiration is to develop an appreciation of bodhichitta; acting on that aspiration is bodhichitta in action. For example, the least you should do is, as you breathe in, apply the visualization of taking on all the suffering of sentient beings; then as you breathe out, send them all happiness. If you apply this practice a minimum of seven times every day, you are definitely following the Mahayana path. And by maintaining the discipline of that practice, you will gradually become more and more familiar with it. The signs that your practice is having an effect are that your selfish desires become fewer and you think more about others, and they are also the signs that you are following the Mahayana path of bodhichitta. When such results starts manifesting, try putting the six paramitas – the first five paramitas are held with the view, which is the sixth perfection, the paramita of wisdom – into action as often as you can.

愿菩提心，是对菩提心生起珍视；依此愿望实际行持，就是行菩提心。例如，至少应在吸气时，观想承担一切众生的痛苦；呼气时，将一切快乐送给他们。每天至少这样修七次，你就确实在行持大乘道。坚持这种修持，就会逐渐越来越熟悉。修持生效的征相，是自私的欲望减少，更多地想到别人；这也是行持大乘菩提心道的征相。当这样的结果开始出现，就尽可能经常实践六波罗蜜：以前五波罗蜜由见地摄持，这见地就是第六度、智慧波罗蜜。

Having aroused renunciation and bodhichitta in your mind, you must now reflect on whether or not you want to follow the Vajrayana path. In India, people think hard about whether they really want to be Vajrayana practitioners or not, before stepping onto the Vajrayana path, and only few truly broad-minded people actually go ahead and do it. Most choose not to.

心中生起出离心与菩提心之后，现在就必须思考，自己是否想走金刚乘之道。在印度，人们踏入金刚乘之前，会认真思考自己是否真想成为金刚乘修行者，只有少数真正心胸广大的人，才实际这样做。大多数人选择不进入。

The Mahayana approach to spiritual practice is based on the wish to benefit all sentient beings and to maintain the view of emptiness. These two approaches are very challenging for most people, because they lack the openness to be able to relate to them. They are frightened by bodhichitta and the view of emptiness, and the Vajrayana is even more terrifying. But no one in this room seems daunted by these teachings, and anyway, you’ve all stepped onto this path so the time for reflection is over.

大乘的修行方法，以利益一切众生的愿望与保持空性见为基础。对多数人而言，这两个方面都非常具有挑战，因为他们缺少能够与之相应的开放心量。菩提心与空性见让他们害怕，金刚乘则更加令人畏惧。不过，这间屋里似乎没有人被这些教法吓退。反正，你们都已经踏上这条道路，思考是否要进入的时候已经过去了。

What is it that is so frightening and daunting about these teachings?

这些教法究竟有什么，让人如此害怕、畏惧呢？

The teachings say that to accomplish benefit for all sentient beings as numerous space is vast, we should practice the paramita of generosity, and part of that practice is to be able to give up our limbs, head and other parts of our body, if our sacrifice will help others. The paramita of generosity won’t be accomplished, or perfected, until we have made generous offerings for three countless great eons – and the perfection of generosity is just the first of the six perfections. That is just an example to give you an idea of how long we would have to toil to perfect all five paramitas.

教法说，为了利益数量等同虚空广大的一切众生，应修布施波罗蜜。这种修持的一部分，是只要舍弃能够帮助别人，就能布施自己的四肢、头颅与其他身体部分。要经过三大阿僧祇劫的广大布施，布施波罗蜜才能成就、圆满，而布施度只是六度中的第一度。这只是一个例子，让你们知道，要圆满全部五度，需要努力多长时间。

Once you understand the first five paramitas and have aroused the appropriate motivation, you can then turn to the paramita of wisdom. As Shantideva said:

一旦理解前五波罗蜜，并生起相应动机，就可以转向智慧波罗蜜。正如寂天所说：

All these branches of the Doctrine
The Enlightened Sage expounded for the sake of wisdom.^[2]

此等一切教法支分，
觉悟能仁皆为智慧而宣说。^[2]

For wisdom to arise, we must first definitively establish the view of the Prasangika Madhyamika, which is ‘emptiness free from all conceptual elaboration’. What is this view?

要生起智慧，首先必须决定应成派中观的见地，即「远离一切概念戏论的空性」。这是什么见地呢？

When something and its nonexistence
Both are absent from before the mind,
No other option does the latter have:
It comes to perfect rest, from concepts free.^[3]

有与无二者，
俱不现心前；
此心无余途，
离念寂然住。^[3]

You will intellectually understand emptiness the moment “when” you recognize this absence and think of it as emptiness. When this understanding is also “absent from before the mind” and you are completely free from any reference so that no mistake is possible, this is the view of emptiness.

「当」你认识到这种不现，并将其想为空性时，就在理解层面上明白了空性。当这种理解也「不现心前」，你完全远离一切所缘，因而不可能有任何错误时，这就是空性见。

For many, including many Buddhists – for example, the followers of the Shravakayana, the Sautrantikas, and the Vaibhashikas, and even the Mind Only school – this view is daunting. But what this view teaches is buddha nature, and buddha nature is inherently present in all sentient beings.

对许多人，包括许多佛教徒，例如声闻乘的追随者、经部、有部，甚至唯识宗的人而言，这种见地令人畏惧。但这一见地所教的，就是佛性，而佛性本具于一切众生。

We are not concerned with the outer Kriya, Upa or Yoga tantras here. What we are doing is going further into the Great Yoga, the Mahayoga. In that context, the Secret Mantra Vajrayana teachings explain that the ground of buddha nature is present in the minds of all sentient beings, and that this mind is the Buddha right now! This statement can be extremely unsettling.

我们这里不是在谈外续的事部、行部或瑜伽部，而是进一步进入大瑜伽，也就是玛哈瑜伽。在这个背景下，秘密真言金刚乘教法解释，佛性之基存在于一切众生心中，而这颗心当下就是佛！这个说法可能极其令人不安。

No one I see in front of me today really understands what this teaching is saying. All you can do is think, “This is probably what it’s like. The lamas say it’s like this and the books explain it like this.” But you can only manage to think ‘it might be true’ because you haven’t fully understood that the Buddha is your own mind, or reached that undeniable conclusion. Therefore, none of you holds a high view. When you hold a high view, you actually experience it.

今天我面前所见的人，没有谁真正明白这教法在说什么。你们只能想：「大概就是这样吧。上师说是这样，书上也这样解释。」但你们只能想到「也许是真的」，因为还没有充分理解佛就是自心，也没有达到无可否认的定论。因此，你们没有谁持有高见。真正持有高见时，就会实际体验它。

The ultimate point taught by Mantra Vajrayana is that all phenomena are the kayas and wisdoms. But if you think that realizing everything is the kayas and wisdoms is an excellent understanding and that as you haven’t realized it, you must be an inferior practitioner, you haven’t understood the view.

真言金刚乘所教的究竟要点，是一切法都是身与智慧。但如果你想，证悟一切都是身与智慧，是一种很高的理解，而自己还没证悟，所以一定是低劣修行者，那你就没有理解见地。

For people who don’t realize the view and for whom it’s still obscure – which is most of us – the methods for eliminating these habitual tendencies are meditation on the deity, recitation of mantra, and so on. When you accomplish the deity nothing comes to you from the outside, you simply actualize the view.

对于尚未证悟见地、仍觉模糊的人，也就是我们大多数人，消除这些习气的方法，是观修本尊、持诵咒语等。成就本尊时，并没有什么从外面来到你这里，只是使见地现前。

This is why we do ritual practices – which I’ve explained at length to you in the past and which I believe that you have heard.

因此，我们才修持仪轨。我过去曾向你们详细解释，相信你们也听过。

Now, the most important things for you to know about are the four ‘doors’, or ‘handles’, of Secret Mantra Vajrayana.

现在，你们最需要了解的，是秘密真言金刚乘的四「门」，或四个「把手」。

This is the first door and it corresponds to the words that guide us towards actualizing the essence of phenomena, the absolute – basically, how things abide – and corresponds to what you refer to in English as the ‘sadhana’ text.

这是第一门，指的是引导我们现证诸法本质、胜义的词句，也就是事物如何安住；基本上，就是你们英语中所称的「sadhana」成就法仪轨。

You must enter that door, right? Actually, you will have to pass through all four doors, but first, to cross the threshold of this door of words that help you call to mind the absolute, you must bring to mind the meaning of every single word in the sadhana as you recite it, from the first syllable of the refuge prayer, to the last word of the prayer of auspiciousness. As it is said,

你们必须进入这道门，对不对？实际上，四道门都要经过。但首先，要跨过这道帮助忆念胜义的词句之门，就必须在念诵时，忆念仪轨中每一个字词的含义，从皈依文的第一个音节，到吉祥文的最后一个字。正如所说：

Secret Mantra is recitation and meditation.

秘密真言，即念诵与观修。

This means that you practise the Vajrayana by saying the words of the sadhana text as you actualize or meditate on their meaning. For the most important sections of the sadhana, the ‘tradition of the lineage vidyadharas’ is to sing or chant them slowly so you have more time to think about what they mean, and to actualize and meditate on that meaning.

意思是，一边念诵成就法仪轨的词句，一边令其含义现前，或观修其义，以此修持金刚乘。仪轨最重要的部分，「传承持明的传统」是缓慢唱诵，让你有更多时间思考其义，使之现前并加以观修。

I really hope that you are able to pass through this first door – here at Lerab Ling I have often spoken extensively about different sadhanas and how to do this kind of practice. Sometimes sadhanas are practised elaborately, or concisely, or somewhere in between, but the meaning behind those words come down to pretty much the same thing.

我真希望你们能够通过这第一道门。在 列绕林，我经常广讲不同成就法，以及如何进行这类修持。有些仪轨修得广，有些简略，有些介于两者之间，但词句背后的含义，归结起来大致相同。

Right now, you think the deities look different from you because of your notions about what is good and what is bad – basically, you haven’t yet accomplished the deity. Here, you summon the crux of deity meditation by uniting the deity and yourself as one. This is done through the three phases of mantra recitation: approach, accomplishment, and activity. Having entered this doorway, you recite the mantra.

现在，由于关于好坏的概念，你们觉得本尊与自己不同。基本上，是还没有成就本尊。在这里，将本尊与自己融为一体，便摄集了本尊观修的要义。这是通过持咒的三个阶段——近修、成就与事业——来完成的。进入这道门之后，就持诵咒语。

Next, you meditate on samadhi, focussing single-mindedly on the practice. The roots of this aspect of practice are the four nails that bind the life-force of the practice – I have spoken about them several times in the past. These four nails are incredibly important – in fact, they are crucial. If you practise ‘the Mahayoga teachings that emphasize kyérim practice’ without knowing about these four nails, you are practising without knowing the main points. The fourth and last nail, the ‘nail of unchanging wisdom mind’, is especially important.

接下来，修持三摩地，专心一意缘于修法。这一修持的根本，是系住修法命力的四钉。过去，我已讲过几次。这四钉极其重要，实际上是关键。如果不了解四钉，就修持「着重生起次第的玛哈瑜伽教法」，等于不知道主要关要而修。第四钉，也是最后一钉，「不变智慧心之钉」，尤其重要。

Mudras are symbolic gestures that point to a deeper meaning. You perform mudras when you actualize your body, speech and mind as the three vajras – enlightened body, enlightened speech and enlightened mind – or the five buddha families and so on; or when you invite the wisdom beings and offer prostrations, offerings, praises and so on. To cross the threshold of the ‘door of the dance of mudras’ you must perform mudras.

手印是指向深层含义的象征性姿势。当你令自身身语意现为三金刚——觉悟身、觉悟语、觉悟意——或五佛部等时，要结手印；迎请智慧尊，并作顶礼、供养、赞颂等时，也要结手印。要跨过「手印舞之门」，就必须结手印。

These four doors therefore correspond to deity, mantra, mudra, and samadhi, as mentioned in the tantras. If one of these four doors is missing, the practice is incomplete.

因此，这四门对应续典所说的本尊、咒语、手印与三摩地。四门缺少任何一门，修法就不完整。

You must apply these four doors when you do a Mahayoga practice that emphasizes the kyérim of the Secret Mantra Vajrayana – for example, when you are doing a ‘great accomplishment practice’ (drupchen). Having entered each of the four doors, you will eventually see the mandala. These four points are extremely important.

修持着重秘密真言金刚乘生起次第的玛哈瑜伽法时，例如举行「大成就修法」，也就是大修，必须运用这四门。逐一进入四门之后，最终会见到坛城。这四点极其重要。

Many of you are able to chant as we practise in this temple, because the practice texts have been translated. So as you chant, your mind must be thinking about the meaning of the words of the prayers – no? It is impossible to simply follow the words with your eyes and chant without focusing your mind on the meaning – right? As you read, your mind must necessarily be involved – your eyes alone are not enough. Try it and you’ll see I’m right. If you say the word ‘buddha’, for example, the sound will leave your mouth only after the mind has thought it – mind and mouth come together. It’s therefore crucial that practitioners are able to recite the practices in their own language – I have mentioned this extremely important point many times over the years.

我们在此殿共修时，许多人能唱诵，因为仪轨已经翻译了。那么，唱诵时，心里一定在思考祈祷文词句的含义，不是吗？不可能只是眼睛跟着字走、嘴里唱诵，心却不专注其义，对不对？阅读时，心必然参与，只有眼睛是不够的。试一试，就知道我说得对。例如，你说「佛」这个字，必须先在心中想到，声音才会从口中发出，心与口共同作用。因此，修行者能够用自己的语言念诵仪轨，至关重要。这些年，我已多次提到这个极其重要的要点。

At least here at Lerab Ling a translation appears underneath the Tibetan phonetics. This should be acceptable for those of us who practise Vajrayana on an aspirational level.

至少在 列绕林，藏文注音下方有译文。对于我们这些还在愿求层面修持金刚乘的人，这应该可以接受。

I notice that many of you appear to recite the mantra. During a drupchen the mantra should be chanted out loud, yet even though there are three or four hundred people here, your voices can hardly be heard! Everyone joins in when you chant Sogyal Rinpoche’s long life prayer, so it can easily be heard – perhaps because you are more used to it.

我注意到，你们许多人似乎在持咒。大修期间，咒语应该大声唱诵；可是，虽然这里有三四百人，却几乎听不到你们的声音！念索甲仁波切长寿文时，人人都参与，很容易听见；也许因为你们更习惯念它。

Basically, mantra brings incredible blessings. Yesterday I spoke about the nine ways of relating to mantras. Chanting the mantra is very beneficial. As it says in the tantras,

总之，咒语带来不可思议的加持。昨天，我讲了与咒语相应的九种方式。唱诵咒语非常有利益。正如续典所说：

Even if space should cease to exist, the accomplishments of mantra will never cease.

即使虚空不复存在，咒语的成就也永不止息。

I imagine that you are all trying to meditate in some sort of samadhi. Westerners, in particular, love to meditate – but I can’t tell if you are actually meditating, or just very good at looking as if you are. At Bodhgaya, for example, you will see many Buddhist monks, Tibetans and Bhutanese people, all folding their hands in devotion and offering prayers, while the Westerners just sit in meditation postures, as though in deep samadhi. Whatever it is that you are doing, for now I’ll assume that you are actually meditating.

我想，你们都在尝试修某种三摩地。尤其西方人很喜欢禅修，但我无法分辨，你们是在真正禅修，还是很善于摆出禅修的样子。例如，在菩提伽耶，你会看到许多佛教僧人、藏人和不丹人，虔诚合掌祈祷；而西方人则只是坐成禅修姿势，好像住于甚深三摩地。无论你们在做什么，暂且假定你们确实在禅修。

If you are practising Dzogchen meditation and therefore maintaining the continuity of the recognition of the nature of mind, there is no better meditation. If you do that, you don’t need to meditate on the deity – that is, if you know how to practise Dzogchen properly. But if all you are doing is counting thoughts, that’s not useful.

如果修的是大圆满禅修，持续保持对心性的认知，那就没有更好的禅修了。若能如此，就不需要观修本尊；前提是你知道如何如法修大圆满。但如果只是数念头，那就没用。

With our bodies we must perform mudras. But here at Lerab Ling, most of you aren’t practising this element. A few at least attempt to do the mudras, but most of you leave your hands in your laps – you’re no better than armless people! Noone here is physically incapable of forming mudras so all you have to do is copy someone else. There’s nothing to be embarrassed about – in fact, quite the opposite. What you should be embarrassed about is participating in a mantra practice but not do the mudras because you don’t know how to copy others. You must perform the mudras.

身体必须结手印。但在 列绕林，你们大多数人没有修持这一要素。至少有少数人在尝试，但多数人把手放在腿上，跟没有手臂的人没有两样！这里没有谁身体上无法结手印，你们只须照着别人做。没什么不好意思的，恰恰相反：参加持咒修法，却因为不知道怎样模仿别人而不结手印，这才应当不好意思。你们必须结手印。

For example, the Causal Vehicle of Characteristics speaks about accumulating one hundred thousand prostrations as you take refuge, yet it’s far more valuable to perfect a single revolving lotus mudra and a clear visualization in a Secret Mantra Vajrayana practise than to accumulate prostrations. In Mantra it is said that, “All movements are great bliss”. This means that even if you are not able to do the mudra well, you will still derive some benefit from trying because it involves physical movement.

例如，因相乘讲皈依时积累十万大礼拜，但在秘密真言金刚乘修持中，圆满结一次旋转莲花手印，并具清晰观想，比积累顶礼更有价值。真言中说：「一切动作皆大乐。」意思是，即使手印结得不够好，尝试去做仍有利益，因为它涉及身体动作。

To introduce mudras properly requires a great deal of explanation – including the presentation of the ‘arrangement of channels, the moving winds, and the tiglés of bliss’. An entire chapter of The Secret Essence Tantra (the Guhyagarbha Tantra) is devoted to explaining mudras.

要恰当介绍手印，需要大量解释，包括「脉的布局、运行的风与大乐明点」。《秘密精髓续》，即《秘密藏续》，有整整一章专门解释手印。

I felt I really had to bring these points to your attention – although that doesn’t change anything to me.

我觉得确实必须提醒你们注意这些要点，尽管这对我自己没有什么影响。

There is no longer any question about it, you are all yogis and yoginis. A yogi is a person who, having received the empowerment, practises the three yogas, which you are all doing.

这已毫无疑问，你们都是男女瑜伽士。瑜伽士，是领受灌顶后修持三种瑜伽的人；你们都在这样做。

Dilgo Khyentse called himself the ‘fortunate, aimless yogi Mangala’, and by so doing demonstrated that we must all recognize we are yogis or yoginis. Yogis need view, meditation and action; if you recite a sadhana once every day without fail, all three will be covered.

顶果钦哲自称「有缘、无所图的瑜伽士芒嘎拉」，以此表明，我们都应认识到自己是男瑜伽士或女瑜伽士。瑜伽士需要见、修、行；若每天不间断地念修一次成就法，三者便都涵盖了。

When you receive an empowerment you acquire quite a few samayas. The five most important are the samayas of the five buddha families. The samaya of the Vajra Family of Akshobhya is:

领受灌顶时，你会得到不少三昧耶。其中最重要的五项，是五佛部的三昧耶。不动佛金刚部的三昧耶是：

Cleave properly
To the mudras of vajra and bell.

如法执持
金刚杵与铃之手印。

Which means that you must have a bell and a vajra and that you should use them.

意思是，你必须有铃和金刚杵，而且应该使用它们。

Wisdom and skilful methods are the nature of all things and we must bring them together in our Vajrayana practice. The vajra and bell symbolize wisdom and skilful methods. This is why you must “cleave properly to the mudras of vajra and bell”.

智慧与方便，是一切事物的本性。在金刚乘修持中，我们必须将二者结合。金刚杵与铃象征智慧与方便，因此，必须「如法执持金刚杵与铃之手印」。

Vajras and bells are very easy to get these days. In India you can buy a set for just two or three hundred rupees – about five euros. Vajrayana practitioners must have a bell and vajra.

如今，金刚杵与铃很容易买到。在印度，只花两三百卢比，大约五欧元，就能买一套。金刚乘修行者必须有铃和金刚杵。

Some years ago, I went to do a drupchen at Tashi Jong – which is near Bir, in India –where there was a tokden called Chölik. Chölik often got wound up about all kinds of things. One year, during the practice break, he asked every monk in the line for the toilet, “Do you have a vajra and a bell?” Most of them said they didn’t, including one of our Chokling Monastery monks. Chölik then asked our monk, “Do you have a mala?” Again the monk said he didn’t have a mala.
“How long have you been a monk?” asked Chölik
“Fifteen years,” replied the monk.
“Unbelievable!” exclaimed Chölik. “How is that possible? You’ve been a monk for fifteen years and you don’t have a bell, a vajra or even a mala. I can’t believe it! It’s impossible!”

几年前，我到印度比尔附近的扎西炯参加大修。那里有一位名叫确利的证悟者。确利常因各种事激动起来。有一年，修法休息时，他问排队上厕所的每一位僧人：「你有金刚杵和铃吗？」大多数人说没有，其中也有我们秋林寺的一位僧人。确利又问我们的僧人：「你有念珠吗？」僧人再次说，自己没有念珠。
确利问：「你出家多久了？」
僧人回答：「十五年。」
确利惊呼：「难以置信！怎么可能？你出家十五年，却没有铃、没有金刚杵，甚至没有念珠。我不敢相信！这不可能！」

So, you also need a good mala with the right characteristics^[4] . Of all the malas I have seen here, there’s hardly a single good one – and I’ve see quite a few because almost everybody comes and asks me to blow blessings onto theirs.

所以，你们也需要一串具足适当特征的好念珠^[4]。我在这里见过的念珠，几乎没有一串好的。我看过不少，因为几乎每个人都会来，请我向自己的念珠吹气加持。

Not having a good vajra and bell, and a proper mala, are signs that you are not good Dharma practitioners; you should start by getting the articles that support Dharma practice, and in particular the special ‘samaya substances and articles’ required for Secret Mantra Vajrayana. So, make sure you have all the required equipment. It should be of good quality and have all the right specifications – which is actually very easy. Not like meditation.

没有好的金刚杵、铃，以及合适的念珠，是不善于修法的征象。应从备齐支持修法的物品开始，尤其是秘密真言金刚乘所需的特殊「三昧耶物与法器」。所以，务必备齐所需器物。品质应当好，具足正确规格；这其实很容易，不像禅修。

After Dilgo Khyentse Rinpoche passed away, Rabjam Rinpoche and those who helped him, organized various ceremonies to which lamas and monks from all traditions were invited. Lamas and monks from the five Buddhist traditions – the four schools and the Jonangpa – were present, and so were the Bönpos. This meant that three or four hundred monks came together every day to practise, so the ceremonies were organized in the spirit of Rimé. But many hadn’t brought vajras and bells with them and the organizers ended up providing them for everyone.

顶果钦哲仁波切圆寂后，冉江仁波切与协助他的人组织了各种仪式，邀请各传承的上师与僧人。佛教五个传统，也就是四大教派与觉囊派，都有上师、僧人在场，苯教徒也来了。因此，每天都有三四百位僧人一起修法，仪式以利美精神举办。但许多人没有带金刚杵与铃，最后由组织者为大家提供。

For the conclusion of the ceremonies, we also invited some ‘benza acharayas’ – Vajrayana Buddhists of the Nepali tradition. About three hundred and sixty practitioners came to do their Vairochana practice, and each one brought his own vajra and bell and used them – some sets were more than one thousand years old. I was quite amazed by that. Not only had they brought their own vajras and bells, but they were really good, old sets. Only two or three of them had newly made Nepali vajra and bells, all the rest were old! Rabjam Rinpoche and I checked out each set and found one that was very special. It was almost the same as a bell Namkhé Nyingpo had revealed as a terma. We asked the Nepali to show it to us, but he said, “I am not allowed to do that: my vajra and bell can not be touched by anyone else, so you can’t put your hands on them.” Then he added “They are my samaya articles; no one else can touch them.” So, I think these Nepalis still maintain the practice tradition of Secret Mantra.

仪式结尾，我们也邀请了一些「金刚阿阇梨」，也就是尼泊尔传统的金刚乘佛教徒。约三百六十位修行者前来修毗卢遮那法，每个人都自带金刚杵与铃，并且使用它们；其中有些套件已有一千多年历史。我对此相当惊讶。他们不仅自带金刚杵与铃，带来的还是非常好的古老法器。只有两三个人的杵铃是尼泊尔新制的，其余全是旧的！冉江仁波切与我逐套查看，发现一套非常特别，几乎与南卡宁波取出的伏藏铃一模一样。我们请那位尼泊尔人给我们看看，他却说：「我不能这样做。我的金刚杵与铃不能让别人碰，所以你们不能用手碰。」他又说：「这是我的三昧耶法器，任何别人都不能碰。」所以，我想，这些尼泊尔人仍保持着秘密真言的修行传统。