在靈感中翻譯佛法，在業力下努力微笑

《蔣揚．欽哲．旺波傳》 ~ 雪謙．冉江仁波切前言

（上）：蔣揚．欽哲．旺波是「一切伏藏師之印」

Foreword by Shechen Rabjam Rinpoche in “The Life of Jamyang Khyentse Wangpo” by Jamgon Kongtrul (English translation by Matthew Akester)

（蔣貢工珠仁波切所著《蔣揚欽哲旺波傳》之英譯版，由雪謙冉江仁波切寫序，馬修．阿克思特翻譯）

Jamyang Khyentse Wangpo's heritage was central to Kyabje Dilgo Khyentse

Rinpoche's very being, spiritual practice and enlightened activity, At a young age,

Tashi Paljor (the name given him by Lama Mipam Rinpoche) had been recognized

by several eminent masters, Jamyang Loter Wangpo and Shechen Gyaltsap

Gyurme Pema Namgyal in particular, as an emanation of Khyentse Wangpo.

對怙主頂果．欽哲仁波切而言，蔣揚．欽哲．旺波的遺教是他個人生命、佛法修持與佛行事業的一切核心。在扎西．帕久（上師米滂仁波切所賜法名）兒時，就有多位卓越上師──特別是蔣揚．羅迭．旺波和雪謙．嘉察．久美 ．貝瑪．南嘉──認證他為欽哲．旺波的化身。

Five incarnations were recognized altogether, who were respectively the

emanations of Khyentse Wangpo's body, speech, mind, qualities, and activity.

Dilgo Khyentse Rinpoche recounts how his root teacher, Shechen Gyaltsap

Rinpoche, who was living in a hermitage above Shechen monastery, formally

enthroned him as the "mind incarnation" of the great master:

當時被認證的轉世靈童共有五位，分別為蔣揚．欽哲．旺波的身、語、意、功德和事業化身。頂果．欽哲仁波切回憶起他當時住在雪謙寺上方關房的根本上師──雪謙．嘉察仁波切，如何為他舉行了正式的坐床典禮，認證他為蔣揚．欽哲．旺波的意化身：

"On the morning of the enthronement I climbed up the path to the

hermitage. Inside, a large throne had been set up. Shechen Kongtrul was

holding incense, and Shechen Gyaltsap was dressed in his finest clothes. They

told me to sit on the throne. Only a few people were present in the room.

Gyaltsap Rinpoche performed the ceremony. As a symbol of the Buddha's

body, he gave me images of Buddha Sakyamuni that had belonged to Mipam

Rinpoche and Jamyang Khyentse Wangpo. As a symbol of speech, he gave me

many volumes of their writings. As a symbol of mind, he gave me the vajra

and bell that Mipam Rinpoche had used throughout his life. As a symbol of

qualities, he gave me all the implement needed for giving empowerments.

Finally, as a symbol of activity, he gave me Mipam Rinpoche's seal. Then he

presented me with a written document, which said: "Today I recognize the

son of the Dilgo family as the re- embodiment of Jamyang Khyentse Wangpo.

I name him Gyurme Tekchok Tenpe Gyaltsen, Immutable Victory Banner of the

Supreme Vehicle. I entrust him with the teachings of the great masters of the

past. Now, if I die I have no regret."

~~ 在陞座當天的早晨， 我爬上通往關房的小路。在關房裡已佈置好一個很大的法座。雪謙．工珠手持燃香，雪謙．嘉察則穿上他最好的衣物。他們要我坐在法座上。當時房裡只有幾個人。嘉察仁波切主持陞座儀式，並賜予我一尊原屬米滂仁波切和蔣揚．欽哲．旺波的釋迦牟尼佛畫像，用以象徵佛陀之「身」；兩位大師的多函著作，用以象徵佛陀之「語」；以及米滂仁波切終生使用的鈴杵，用以象徵佛陀之「意」。他還賜我傳授灌頂所需的各種法器，用以象徵佛陀之「功德」；最後，他給我米滂仁波切的印璽，用以象徵佛陀之「事業」。接著他交予我一份手寫的文件，上面寫著： 「我於今日認證頂果家族之子為蔣揚．欽哲．旺波的化身，並把他命名為久美 ．帖秋．滇貝．嘉稱，無上法乘之不變勝幢。我將往昔大師的教法都託付於他，因此我死而無憾。」 ~~

During this period, Dilgo Khyentse Rinpoche received many teachings from

Shechen Gyaltsap, together with Dzongsar Khyentse Choki Lodro, who was

the incarnation of Khyentse Wangpo's activity and who was to become Dilgo

Khyentse Rinpoche's second main root teacher.

在這段期間，頂果．欽哲仁波切從雪謙．嘉察仁波切，以及蔣揚．欽哲．旺波之事業化身宗薩．欽哲．確吉．羅卓處領受了諸多教法。後來宗薩．欽哲．確吉．羅卓成為他第二位根本上師。

Throughout his life, Dilgo Khyentse Rinpoche endeavoured to perpetuate the

spiritual legacy of Jamyang Khyentse Wangpo. On several occasions he gave the

transmissions of the master's collected writings and bestowed the empowerments

of his revealed treasures. He also wrote texts to complement some of Khyentse

Wangpo's writings, such as manuals for giving empowerments, lineage prayers,

and meditation instructions. 　

頂果．欽哲仁波切終其一生致力於延續與傳揚蔣揚．欽哲．旺波的修持遺教。他多次給予蔣揚．欽哲．旺波所著文集的口傳，並授予大師取藏的伏藏灌頂。他也撰寫一些文本以補充欽哲．旺波的著作，例如有關如何給予灌頂、傳承祈請文和禪修指導的手冊。

Dilgo Khyentse Rinpoche wrote for instance a two hundred-page instruction

manual on the practice of the Vima Lhadrup (Bi ma lha sgrub), a sadhana focused

on Vimalamitra, Shrisimha and Guru Padmasambhava, which is a part of Khyentse

Wangpo's Chime Pakme Nyingtik mind treasure ('Chi med 'phags ma' snying thig).

Upon completing the composition of this commentary, Dilgo Khyentse Rinpoche

told us that this was his main Dzokchen (Great Perfection) teaching. He would

also often give transmission and teachings upon the Chetsun Nyingtik (lCe btsun

snying thig), and commented that the Vima Lhadrup represented the "vast" aspect

and the Chetsun Nyingtik the "profound" aspect of Khyentse Wangpo's Dzogchen

teachings. Khyentse Rinpoche also wrote several texts for the transmission of

the sadhana focused on king Trisong Detsen (Chos rgyal tshangs pa lha'i me tog lha

sgrub) and on Avalokitesvara in the form of Semnyi Ngalso (Sems nyid ngal gso),

two of Khyentse Wangpo's treasures.

舉例而言，頂果．欽哲仁波切曾為以無垢友、師利星哈和蓮花生大士為主尊的《毘瑪拉竹》（無垢友尊者上師相應法）儀軌，撰寫了長達兩百頁的實修指導。這部儀軌是蔣揚．欽哲．旺波意伏藏《無死聖度母心髓》其中的一部分。頂果．欽哲仁波切在完成這部注疏時曾告訴我們，這就是他主要的大圓滿教導。他也經常給予《傑尊心髓》的口傳和教授，並提到，在蔣揚．欽哲．旺波的大圓滿教法中，《毘瑪拉竹》代表了「廣」的面向，《傑尊心髓》則代表了「深」的面向。為傳授蔣揚．欽哲．旺波的兩部伏藏，包括以藏王赤松德贊為主尊的儀軌，和以心性休息觀世音菩薩為主尊的儀軌，欽哲仁波切也撰寫了不少文本。

Jamyang Khyentse Wangpo was one of the "Five King-like Tertons", or treasure

rediscoverers, the four others being Nyangre Nyima Oser, Guru Choki Wangchuk,

Dorje Lingpa, and Padma Lingpa. But Dilgo Khyentse Rinpoche often reminded

his disciples that Jamyang Khyentse Wangpo was in fact the "seal of all Tertons",

and said that Khyentse Wangpo had once confided that he had had a vision in

which he could see clearly the locations of all the Terma hidden in Tibet and the

Himalaya by Guru Padmasambhava for the sake of future generations.

蔣揚．欽哲．旺波是五位伏藏王（伏藏師中的王者）之一，其他四位則是娘熱．尼瑪．沃色、古汝．卻吉．旺秋、多傑林巴和貝瑪林巴。儘管如此，頂果．欽哲仁波切常常提醒弟子，其實蔣揚．欽哲．旺波是「一切伏藏師之印」，並提到欽哲．旺波曾透露過其所親見的一次淨相。當初蓮師為利益後世眾生，曾在西藏與喜馬拉雅埋封伏藏，而在這次淨相中，欽哲．旺波清晰見到每一部伏藏所在的確切位置。

Normally, only the Terton who was meant to find the Terma is able to decipher

the Dakini script in which it is written. According to Dilgo Khyentse Rinpoche,

other Tertons may be able to get a general idea of the teaching from the script,

such as whether it is a Guru Sadhana or a Dzokchen teaching, for instance. He

added that Jamyang Khyentse Wangpo, who was an emanation of king Trisong

Detsen and had been entrusted with all of Guru Rinpoche's teachings, was able

to understand all dakini scripts. Such great Tertons are also the ultimate arbiters

of the authenticity of Terma revealed by others. It is therefore customary for a

Terton to present his revelation to such an enlightened master and ask him to

confirm whether his discovery is genuine and will benefit beings, or whether it

should be discarded.

一般來說，只有被委付該部伏藏的取藏師，才能解譯伏藏所書錄的空行文字。據頂果．欽哲仁波切說，其他伏藏師只能從那些空行文字中了解教法的大略內容，例如它是屬於上師修持儀軌或大圓滿教法等。他也提到，身為藏王赤松德贊化身的蔣揚．欽哲．旺波曾被託付蓮師所有的教法，因而能理解所有的空行文字。當其他伏藏師取出伏藏時，其真實性也交由這樣的大伏藏師來做最終裁定。所以在慣例上，伏藏師會將自己取出的伏藏交給具有如此證量的上師，並請他確認伏藏的真實性，判斷能否利益眾生，或者是否要將其棄置。

It may also happen that two or three Tertons have been entrusted with the

same treasure by Guru Rinpoche and discover it either together or simultaneously

in different places. This was sometimes the case, for instance, with Jamyang

Khyentse Wangpo, Jamgon Kongtrul and Chokgyur Lingpa. Once, Chokgyur

Lingpa came to show Khyentse Wangpo the treasure of the Sampa Lhundrup cycle

(The Spontaneous Fulfillment of Aspirations) that he had just revealed. Khyentse

Wangpo not only confirmed its authenticity, but added that he had revealed

exactly the same treasure, almost word for word, and that there was now no need

for him to put it into writing, since Chokgyur Lingpa had already done so.

另外也可能有二或三位伏藏師同時被蓮師委以同一部伏藏，他們或許是協力取出伏藏，又或許是在不同的地方同時取藏。例如蔣揚．欽哲．旺波、蔣貢．工珠和秋吉．林巴就曾遇到這樣的情況。有一次，秋吉．林巴將自己剛取出的《所願任運成就》請蔣揚．欽哲．旺波過目。欽哲．旺波不僅確認了伏藏的真實性，還附帶說他自己也取出了相同的伏藏，而且幾乎字句無差，而既然秋吉．林巴已經取出相同的伏藏，他就無需再將自己的寫下來了。

On a few occasions, thee three masters revealed Terma in public, Jamyang

Khyentse Wangpo once revealed a Terma from the cliff at Karmo Taksang

hermitage, in front of a large crowd, A few months earlier, In November 1866,

at the nearby Seng-ngu Yutso Lake, Chokgyur Lingpa revealed a treasure in the

presence of Khyentse Wangpo, the king of Derge and some hundred followers.

According to the account that was passed down, the lake was frozen except at its

centre, where the ice opened like a window, around which the company gathered

in a circle. It was there that the Naga, the guardian snake spirit of the lake,

presented to Chokgyur Lingpa a gold reliquary containing precious teachings

as well as some gold powder of exceptional quality that was later used in the

frescos adorning the temple walls at Dzongsar monastery.

這三位大師曾有幾次在公開場合中取出伏藏。蔣揚．欽哲．旺波有一次在眾目睽睽之下，從嘎莫．達桑的峭壁上取出伏藏。而在數個月前的1866年11月，在欽哲．旺波、德格王與其百餘名隨眾的見證下，秋吉．林巴也從鄰近的僧努．玉措湖中取出伏藏。根據流傳至今的軼聞描述，當時湖面已然凍結，只有湖中央的冰面如窗戶般開啟，在場群眾沿著開口周邊圍成一圈。湖泊的守護神——龍族，就由此處獻給秋吉．林巴一只黃金寶篋，裡面裝有珍貴教法與一些上等金粉，後來這些金粉被用來繪製宗薩寺殿堂的壁畫。

A few storied from the oral tradition

來自口述的幾則故事

Dilgo Khyentse Rinpoche used to tell many stories related to Jamyang Khyentse

Wangpo’s life. Dilgo Khyentse Rinpoche's father and grandfather, Tashi Tsering,

were direct disciples of Khyentse Wangpo. Rinpoche recalled: 　　　　

頂果．欽哲仁波切曾敘說許多關於蔣揚．欽哲．旺波生平的故事。頂果．欽哲仁波切的父親與祖父扎西．策令，都是欽哲．旺波的親授弟子。仁波切談到了這段回憶：

"The main Lamas of our family, especially my grandfather, were Jamyang

Khyentse Wangpo and Jamgon Kongtrul. In his youth my father hunted

and killed a number of animals. My grandfather told him, "In our family

no one hunts; if you kill animals, Jamyang Khyentse will scold you." one

day the whole family went to see Jamyang Khyentse at Dzongsar, and when

be called for my father to come to his room, he asked., "Have you killed any

animals?" My father was very scared, but as he knew one should never lie to

a master, he said, “Yes, a few.”　

~~ 蔣揚．欽哲．旺波和蔣貢．工珠是我們家族的主要上師，這兩位尤其是我祖父的上師。我父親年輕時會去打獵，殺死了許多動物。我祖父告訴他：「我們家族裡沒有任何人會打獵；如果你殺害動物，蔣揚．欽哲將會斥責你。」有一天我們全家到宗薩去見蔣揚．欽哲。他把我父親叫到房裡，問道：「你有殺害過任何動物嗎？」我父親非常害怕，但他知道誰都絕對不該欺騙上師，便回答：「是的，有一些。」

"The Dilgo family is very wealthy, so you don't need to hunt," Jamyang

Khyentse told him, "Today you should take a vow to never go hunting again."

He then took a statue and put at on my father's head, who was feeling very

uncomfortable and ashamed, when he returned to his family's quarters,

my grandfather asked him, "What did Khyentse Rinpoche say to you?" My

father did not answer, as he was so upset. "Did he say you shouldn’t hunt

animals?"

「頂果家族非常富有，所以你無需狩獵」，蔣揚．欽哲這麼告訴他。「今天你得發誓從今以後再也不打獵了。」接著他將一尊佛像放到我父親的頭上。當時父親感到十分不安且羞愧，回到家後，祖父問他：「欽哲仁波切對你說了什麼？」父親因為過於難受而不發一語。祖父又問：「他是不是要你別再打獵？」

"Yes, he did," my father replied.

「是，他這麼說了。」父親回答道。

My grandfather assured him that he had not told Jamyang Khyentse

anything about it, but that the Lama had great prescience. My father never

hunted again.”

祖父向父親保證，他從未向蔣揚．欽哲透露任何關於打獵的事情，而是上師很能未卜先知。我父親從此就不再狩獵了。

One day Jamyang Khyentse Wangpo said to my grandfather Tashi Tsering:

"Your son should receive the empowerment of the Gyuluk Purba." So, the

following year, the family went to Dzongsar, but at that time Khyentse　　　　

Wangpo was in strict retreat. Since Jamgon Kongtrul was also in Dzongsar,

Tashi Tsering requested him to bestow the empowerment. One evening as

Kongtrul Rinpoche was about to give the empowerment in his own room,

Khyentse Wangpo's attendant came to the door asking; "Is the Dilgo bay in

here? Tulku Rinpoche is calling for him now." So, the family went to Khyentse

Wangpo's house. When they arrived at his quarters, the ritual master was

standing outside the door with a vase of purification water, which seemed

to indicate the beginning of an empowerment. As soon as they entered his

room, Jamyang Khyentse granted them the detailed Quintessential Kilaya of

the Hearing Lineage empowerment, reading transmission and instructions."

有一天，蔣揚．欽哲．旺波告訴我祖父扎西．策令說：「你的兒子應該接受普巴金剛的灌頂。」因此我們家隔年就去了宗薩。但當時欽哲．旺波正在進行嚴格閉關，恰巧蔣貢．工珠就在宗薩，因此祖父請他給予普巴金剛灌頂。一天晚上，正當蔣貢．工珠要在自己房裡傳授灌頂時，欽哲．旺波的侍者來到門前問道：「頂果家的男孩在這裡嗎？祖古仁波切（欽哲．旺波）叫他現在過去。」所以，一家人就去了欽哲．旺波家裡。當他們來到上師住所時，事業金剛正拿著一瓶灑淨水站在門前，看來隨時會開始灌頂。一行人才剛進房裡，蔣揚．欽哲就賜予了《耳傳普巴精髓》詳軌的灌頂、口傳與教授。

After the empowerment they went back to Jamgon Kongtrul's quarters

where there was still a lamp burning in the window. Kongtrul asked, "what

did Khyentse Rinpoche want?" They said that he had given them the

Vajrakilaya, empowerment. "oh, very good, there is nothing greater than

to receive that empowerment from Jamyang Khyentse. Nevertheless, since

I have already begun the preparations for the empowerment myself, I am

going to go ahead and give it to you again!" So in one evening they received

empowerment in the Oral Lineage of Vajrakilaya from the two authors of

that very practice - the treasure revealer himself (Jamyang Khyentse) and

the one who wrote it down Jamgon Kongtrul). Kongtrul advised my father

to do some Mantra recitations for this practice for three months in retreat."

灌頂完成後，他們回到了蔣貢．工珠的住處，那時窗沿上還點著一盞燈。工珠問道：「欽哲仁波切找你們什麼事？」他們回答說仁波切給予了普巴金剛的灌頂。「噢，非常好，再也沒有比從蔣揚．欽哲那裡得到這個灌頂更好的事了。不過，既然我已著手準備灌頂的各個事項，我就繼續為你們再灌頂一次吧！」就這樣，在同一個晚上，他們從《耳傳普巴精髓》法的兩位法主——取藏者本人蔣揚．欽哲和書錄者蔣貢．工珠分別領受了這個灌頂。工珠並囑咐我父親要進行該法的三個月閉關持咒。 ~~