敦炯仁波切教言：來自依怙主的智慧建言 ~ 朱文光教授遺作一則 @ 在靈感中翻譯佛法，在業力下努力微笑

Sacred Voices of Nyingma Masters（舊譯傳承上師之勝妙法音）

Meeting Kyabje Dudjom Rinpoche值遇怙主敦炯仁波切 [1]

THIS JOURNEY BEGAN ALMOST BY ACCIDENT——a serendipitous meeting with an esteemed and holy lama changed the course of my life. In 1976 I met Kyabje Dudjom Rinpoche in Berkeley, California. Reverence arose instantaneously. I remember being shocked that someone so sublime could exist in this world. It seemed as though his being was the fulcrum of everything sacred; I had met the Buddha.

這可說是一趟意外之旅——幸逢尊貴上師，改變我的人生。1976年於加州柏克萊初遇怙主敦炯仁波切，虔信之心剎那油然而生。猶記當時詫異不已：世上竟有如此殊勝者，彷彿莊嚴之總持，猶如佛陀之再現。

The guiding principles of my life changed in that moment, leaving no choice other than to be near this great master, hear his teachings, and try to learn and practice according to his instructions. When Dudjom Rinpoche returned to Nepal, I followed with my two children. Many of our belongings were sold to finance the trip. To give up some antiques, the piano, and even my darkroom equipment for the purpose seemed quite rational at the time. We closed up our house and left for what was intended to be a six-month sojourn in Nepal.

此後，我的生活陡然改變，除了親近這位大師，聆聽教誨、遵循指示，盡力學習與修持，其他事情已微不足道。敦炯仁波切返回尼泊爾時，我帶著兩個孩子隨行。為了這趟旅程，變賣不少家產，諸如古董、鋼琴，甚至暗房設備，彷彿一切都是如此理所當然。當初預估尼泊爾之旅可能長達半年，所以我們便把房子封存了。

The plane was nearly empty flying to this unfamiliar land, and both the children were seated at windows, anxious to see what awaited them. The formidable Himalayas came into view, surrounding the capital city in a stern embrace. Impossibly green terraces of rice were interspersed with the straw roofs of mud-plastered homes, and my eight-year-old daughter turned from the window briefly to ask if we would be living in a grass hut. The plane banked to the left, and we saw the great Boudhanath stupa, its massive white dome anchoring an expansive, inviting valley. The flight attendant's voice floated through the cabin, “Namaste (the God in me greets the God in you). Welcome to Nepal."

前往這個陌生地域的班機，罕見乘客，兩個孩子坐在靠窗的位置，似乎盼望著什麼。高聳的喜馬拉雅山映入眼簾，以嚴峻之姿環抱首都。零星的抹泥茅屋，點綴在絕美的綠色梯田中。八歲女兒倚窗探問：「我們也會住在茅屋嗎？」飛機往左翼滑翔，我們看到雄偉的博達納佛塔，醒目的白色圓頂，聳立在迷人的遼闊山谷中。客艙傳來乘務員的聲音：「拿瑪斯迭（我心中的神向你心中的神問好）[2]，歡迎來到尼泊爾！」

We walked down the steps of the plane and across the tarmac to the single room of the airport terminal to collect our ten bags (a duffel full of diapers, a small satchel containing favorite Barbie dolls, a trunk filled with Legos, and other suitcases packed with far too many clothes). We pushed and dragged our luggage into two taxis and ended up in a $3-per-night room at the Kathmandu Guest House. Within weeks we found a small house for rent near the stupa, and the children quickly acclimated themselves to their new surroundings. Unexpectedly, Kathmandu began to feel like home.

我們走下飛機，穿過停機坪，進入航廈提取多達十件的行李（一個粗毛布袋裝滿了尿布；一個小背包裡有孩子最喜愛的芭比娃娃；一個大箱子中放著樂高積木；還有幾個塞了太多衣服的手提箱）。我們手忙腳亂地把行李拖上兩輛計程車，落腳於加德滿都一間每晚三美元的旅店。幾週之後，我們遷往佛塔附近的小租屋，孩子們很快就適應了新居周遭。始料未及的是：我們竟有回歸故里的感覺。

I visited Dudjom Rinpoche as often as possible, seeking his guidance. He was revered as one of the greatest Dzogchen masters and tertons of our modern age and a living representative of Guru Rinpoche himself. Other masters and countless devotees uttered his name with awe and deep respect. Dudjom Rinpoche was both a poet and scholar with encyclopedic knowledge; he wrote, revised and corrected many Buddhist texts, including the whole canon of the Nyingma school. Many lamas from all schools of Tibetan Buddhism traveled great distances to receive teachings from Dudjom Rinpoche. And out of his spontaneous, uninterrupted kindness, Rinpoche also saw unschooled itinerants like myself, who could only begin to intuit the majesty and spiritual authority of Kyabje Dudjom Rinpoche.

我盡可能從敦炯仁波切座下領受指引。他被尊崇為當代首屈一指的大圓滿上師和伏藏師，以及蓮師的化現。其他上師與無數信徒在稱其名諱時，敬畏之情，溢於言表。敦炯仁波切身兼詩人與遍智學者，撰述並校刊許多佛教文獻，包括舊譯傳承的所有典籍。許多來自藏傳佛教不同傳承的喇嘛，經常不遠千里而來，只為了領受敦炯仁波切的教法。仁波切由於自然流露的無盡慈悲，也會接見像我這樣缺乏調教的流浪者，而讓人憑直覺來體驗怙主超凡德行的感召。

Six months passed very quickly in that uncommon environment. Shortly before we were scheduled to return to the United States, we heard that Kyabje Dudjom Rinpoche was to give the Dudjom Tersar initiations in the following months, so we postponed our departure. For Nyingmapas, the initiations were a most rare and precious occurrence. Like thousands of tributaries making their way to the ocean, rinpoches, monks and nuns, yogins and laypersons converged on Kathmandu-cascading from flinty caves in Tibet, the hot plains of India, and the terraced lands of Sikkim, Bhutan and Ladakh. Enormous tents of bleached cotton were erected over the fallow rice paddies surrounding Dudjom Monastery, and each day thousands of people sat shoulder to shoulder listen-ing to His Holiness' gentle intonation. For many weeks, Dudjom Rinpoche recited sacred texts as he gave the entire body of initiations. At the conclusion of the ceremonies, he himself walked through the crowd, holding the ritual implements as he made his way along impromptu aisles formed by hastily shifting bodies. As evening slowly fell, a bright net of stars draped the sky above. It took until the early morning hours for Kyabje Rinpoche to touch each attendee on the head. The moment of his blessing was one of incomparable grace. By the time the initiations were completed, we had decided to make Nepal our permanent home.

韶光易逝，身處那種不尋常的環境，半年很快就過去了。就在我們即將返美之前，聽說怙主敦炯仁波切將在接下來的幾個月賜與《敦炯新伏藏》的灌頂，於是就把離境日期延後了。對舊譯傳承的修行者來說，這個灌頂極為罕見而殊勝。如同百川歸海一般，許多來自西藏巖洞、印度熱帶平原，以及錫金、不丹、拉達克梯田農村的仁波切、僧尼、瑜珈士與在家人，紛紛匯聚於加德滿都。數量龐大的棉布帳篷豎立在敦炯寺院附近的休耕稻田上，每天都有數以千計的人並肩齊坐，聆聽尊者的柔和語音。連續幾週，敦炯仁波切在主要的灌頂儀式中唸誦聖典。結行時，他手持壇城所依，穿過匆促變動而臨時形成的人群走道；正值夜幕低垂，星空璀璨並高懸天際，直到黎明時分，怙主仁波切才完成對每一位與會者的觸頂加持。他的祝願恩典，可謂昊天罔極。那場灌頂圓滿之前，我們已然決定要以尼泊爾為久居之地。

To translate into words the wondrous experience of being in proximity to Dudjom Rinpoche is beyond my capacity. I prostrate to the source of all refuge, kindest lama, most exalted Lord of Wisdom.

親近敦炯仁波切的奇妙經驗，殆非筆墨所能形容。謹此頂禮一切皈依之源、大恩大慈上師，以及最尊貴的智慧之主。

Sacred Voices of Nyingma Masters（舊譯傳承上師之勝妙法音）

Teachings by Kyabje Dudjom Rinpoche怙主敦炯仁波切開示

文譯 [3]	語譯（詞多冗贅，義非周遍，雖信而未臻達雅，恐難采用）
KYABJE DUDJOM RINPOCHE
怙主敦炯仁波切	怙主敦珠仁波切
Wisdom Advice from the Lord of Refuge
依怙主的智慧忠告	來自依怙主的智慧建言
ALL IS PERFECT FROM THE BEGINNING, essence of diamond, free of obscuration. To realize this, practice meditating beyond word or concept. View all appearances as illusion. Let them arise freely, without obstruction.
「本初圓滿」，猶如鑽晶，離於瑕遮。當知禪觀超越名言分別；一切顯現如幻，任運生起，通透無礙。	「無始以來，一切都是圓滿的」，如同鑽石的本質，無瑕無遮。為了體悟這一點，要修持超越文字或分別的禪修。觀一切顯相皆是幻象，任其自然生起，毫不阻擋。
The difference between the sutras and the tantras is like the difference between the sky and the earth. According to the Tantrayana, we should not consider people to be friends or enemies but, instead, consider them to be naturally divine and an expression of wisdom. We also should consider our own body to be the nature of wisdom. What we must realize is "perfection from the beginning."
經續之別，相去天淵。以續乘而言，觀待有情，非親非怨，應觀彼微妙自性即本智遊舞，復觀自身為本智光彩，了知「本自元成」之義。	經、續之間的差異，猶如天壤之別。根據續乘的觀點，我們不應將人們視為敵友，而應將其視為本然神聖且為智慧之表述。我們也應該將自己的身體視為智慧的自性。我們必須體悟到「無始圓成」。
Intrinsically, we all have buddha nature-dharmakaya essence-complete, fully endowed and accomplished. Just as when one has jaundice, and the world appears washed in yellow, in this same way our own perceptions are now deluded.
究竟而言，吾等皆具佛性，法身本自元成。惟吾人覺知已遭欺瞞，如患黃疸，見此世界遍染若黃。	從本質上來說，我們都具有覺醒的自性——法身的本質，渾然天成，已然圓滿。可是，就如黃疸症患者會把整個世界都看成黃色那樣，我們的感知也處於迷亂之中。
When we do not recognize appearance as the pure display of self-arising dharmakaya awareness, grasping comes about. Perception and form manifest, and we cling to them; we also cling to the self who is grasping. Dualistic clinging takes us from our true nature, and we are left wandering in relative reality, exposed in the external world. Like it or not, we are temporarily trapped in samsaric existence. We must accept this and work toward enlightenment within the relative world. Until we realize that self and other are by nature without true existence, we rely on the Buddha, dharma and sangha. These sublime Three Jewels have the exalted means to draw us out of samsara.
倘未觀顯相為自生法身覺性之淨相，倏爾攀緣名色，執取我與我所，以二執故，昧於真如實相，牽流世俗妄相，沈沒對境；毋辨欣厭，蓋已暫入輪迴之圈套。為此，當依世俗諦，黽勉趣入正覺；未臻人法雙泯之地，恆順佛、法、僧等聖妙三寶，依彼殊勝方便而遠離輪迴。	如果我們未能認識到顯相為自生法身覺性的清淨展現，就會產生執取。感知與色法從而顯現，我們則加以耽著，並且耽著那進行執取的蘊我本身。二元耽著使我們遠離真實自性，徘徊於相對實相且暴露於外在世界。不論喜歡與否，我們都暫時受困於輪迴存有。我們必須接受這一點，並在相對世界中為邁向證悟而努力。在尚未體悟自他於本質上並非真實存在之前，我們都要仰賴佛、法、僧；此等尊貴三寶有著許多崇高的方便法門，能將我們從輪迴中救拔出來。
Through the Buddha's compassion and the presence of the lama, we have the good fortune to receive the dharma teachings in our lives today. Outwardly, the lama is a link between the Buddha and ourselves. On a more extraordinary level, the lama is the manifestation of the Buddha's enlightened activity. That is why on the Vajrayana path, the lama is considered even more important than the Buddha.
以諸佛垂鑑與上師示現之故，吾等於今生蒙受法益，何其幸哉！淺言之，上師乃諸佛與吾人感通之津梁；究其深義，實即諸佛證悟事業之化現；故金剛乘法道尊崇上師猶勝於諸佛也。	由於佛陀的慈悲與上師的臨在，我們非常幸運，能在有生之年受持法教。外在而言，上師將佛陀與我們連繫起來。從更深奧的層次來看，上師就是佛陀證悟事業的顯現；這就是為什麼在金剛乘的法道中，上師被視為比佛陀更重要。
We show respect for the lama not because he wants to be elevated or seeks our deference. We do so because of the sacredness, the profundity of the teachings and of the Buddhadharma itself.
吾等尊重上師，非因彼等自恃或邀寵，實乃佛法教義殊勝奧妙所致。	我們對上師表達恭敬，不是因為上師想要自抬身價或尋求服從。我們之所以這麼做，乃是因為教義和佛法本身的神聖與甚深。
No matter how exquisite your intellectual qualities and understanding, without devotion and respect, no spiritual teaching can take effect. Without devotion, even the compassion of all the buddhas cannot make it so. Those who have devotion harvest the blessings. Guru Rinpoche himself promised, "For whoever has devotion, I am there."
虔信恭敬不足，即使才智聰慧過人，亦難見修道之益。若乏虔信，縱憑諸佛慈悲之力，仍無所用。虔信者恆獲加持。蓮師有諾：「凡具信者，吾當現前。」	無論心智素養和理解能力多麼優秀，只要缺乏虔信與恭敬，沒有任何修持教導可以產生作用。若無虔信，即使匯集一切諸佛的慈悲，也無法奏效。凡是虔信的人，必然獲得加持。蓮師親自承諾過：「無論是誰，但有虔信，我將與之同在。」

～Pema（朱文光）2021.01.27初稿，2021.05.12鐵牛年遍見月之上澣重潤

～普賢法譯小組Lilio一校 / Serena二校（文譯部分僅更動三字），完成於2023.8.12，願一切賢善吉祥

～出自Sacred Voices of Nyingma Masters一書，尚無中譯本問市，書名暫採朱文光教授譯詞

https://www.amazon.com/Sacred-Voices-Nyingma-Masters-Kathryn/dp/1881847357

[1] 譯註：舊譯傳承怙主敦炯仁波切（Dudjom Rinpoche，1904-1987）於坊間多譯為「敦珠法王」或「敦珠甯波車」，按其名諱བདུད་འཇོམས་འཇིགས་བྲལ་ཡེ་ཤེས་རྡོ་རྗེ།（Düjom Jikdrel Yéshé Dorjé）乃「摧魔離畏本智金剛」之意；藏語བདུད་འཇོམས（音「敦炯」；摧魔）和དོན་འགྲུབ或དོན་གྲུབ或དོན་བྱུང（音「敦珠」；義成，事成）等藏語表義不同；故此敬稱敦炯仁波切（摧魔寶），以示紹繼敦炯林巴（Dudjom Lingpa；藏文བདུད་འཇོམས་གླིང་པ་；漢譯「摧魔洲」，1835-1904）之意。「法王」一詞未見於藏人習用之敬稱，且帶有漢地羈縻封建政治色彩，故亦不取。

[2] 譯註：梵語Namaste的Nama（南無）表「皈敬」，as表「我」，te表「你」，字面意義是「我向您鞠躬」。印度、尼泊爾、泰國等喜馬拉雅山脈周邊地區的人，經常雙手合十放在胸前靠近心輪（Anahata；Heart Chakra）的位置，點頭唸Namaste，以此表達問候之意。這個動作以非常具體的方式提醒修道者：我們可以在任何地方看見神，或在每位我們遇見的人之中看到神，我們無法分辨什麼是神聖的、什麼是庸俗的，所以祈禱在彼此之間看到神，向彼此的神致敬。