在靈感中翻譯佛法，在業力下努力微笑

烏金督佳仁波切：總攝一切精要的《七句祈請文》

The Seven Line Prayer: The Essence of All

全篇中英對照PDF下載

https://drive.google.com/file/d/1f7B1WYrnoRmQ5GKGacji-kBj3VgPP0wl/view?usp=sharing

來源：https://all-otr.org/short-talks/57-the-seven-line-prayer-the-essence-of-all

開示日期與地點：22 June 2018, Bir, India

編譯：Translated by Gyurmé Avertin / Edited by Philip Philippou

 

前言

 

Early one morning at his home in Bir, Rinpoche shared this short instruction with one of his friends; an instruction that sounded very much like his ‘heart advice’.

一天清早，仁波切在比爾省的家中與一位朋友分享了一段簡短的教誨。這段教誨聽起來近似於他的「心要教言」。

Rinpoche explained how we tend to receive so many different teachings that, often, we don't know where we should start, or which practice we should focus on.

仁波切解釋，我們往往會領受很多教法，但常常並不曉得該從何開始，或者該專注於哪個修持。

This is especially the case, he said, for people such as ourselves who don’t know the Dharma very well, or who know it, but are too lazy to apply it. If you feel like you might be one of those people, then Rinpoche’s answer here, in his own words, ‘the fruit of 67 years of investigation’, may be just what you need.

他說，這種狀況尤見於當人們不太了解佛法，或者有所了解卻懶得應用的時候。如果你覺得這很像你個人的情形，那麼這兒有仁波切的答案── 用他的話來說：「這可是我67年來的探究成果」，或許正是你所需要的。

The recording of this teaching was damaged and later restored by Tobias and Uwe at Lerab Ling; we are most grateful, and deeply indebted to them.

這次教導的錄音原本有些受損，幸好雷瑞林（Lerab Ling）的托比亞斯（Tobias）和烏韋（Uwe）進行了修復。我們對他們深表感謝，銘感五內。

 

教導本身

 

I’m giving this teaching today mainly for the benefit of Harry, but you’re all welcome to listen, if you wish.

這段簡短教學的對象主要是哈利（Harry），但如果你們想聽，也都歡迎。

The first point I’d like to make is that, personally speaking, I have no idea whether or not I’m a tulku. It’s not my job to say this anyway.

首先想說的是，以我個人來說，我並不清楚自己是不是一位轉世祖古。反正這本來也不該由我來說。

Secondly, I don’t even know whether I’m a lama. From one perspective, it would appear that I am, but from another, perhaps not.

第二，我甚至不知道自己是否算個出家人。從某個觀點來看，我貌似如此，但從另外一個觀點，就不盡然。

I can’t resolve this question myself, that’s why I make no claim to be a lama. If you’re a lama, then you need to have students, that’s how it is. I’ve always maintained, however, that I don’t have any students.

我無法親自解答這個問題，這就是我並未聲稱自己是上師的原因。如果你是上師，那麼你就需要有學生。這件事就是這麼運作的。然而，我向來都維持沒有任何學生的狀態。

So this is who I am. I’ve always known what positive actions are and what negative actions are, since the age of four. This isn’t because I’m a special person of any sort, it has nothing to do with me.

所以這就是我。自從四歲開始，我一直都知道什麼是正面的行為，什麼是負面的行為。這並不是因為我這個人多特別。這與我本人無關。

It is thanks to my parents, and everyone else who helped look after me when I was young, because they were all such kind, genuine Dharma practitioners.

而是要感謝我的雙親，以及所有在我年少時幫忙照顧我的人。因為他們都是如此善良、真誠的佛法修行者。

They are the reason that, since I was a child, I know something about the workings of karma. I can’t remember a single time when I killed a sentient being, even a tiny insect. I might have killed two or three ants while I was playing, but even that I’m not sure of.

我之所以從小就知道一些業力運作的事情，正是因為他們。印象中，我未殺害過任何有情眾生，哪怕是一隻小蟲亦然。玩耍的時候或許有兩三隻螞蟻曾因我而死，但就連這點我也不確定。

I’ve always had an appreciation of the Dharma. I’ve received teachings from fifty-four different teachers, which is quite a lot. Therefore, I’ve received many teachings. The point of receiving teachings is to practise them – if you don’t, they’re useless.

我總是對佛法懷抱著感激欣賞之情。我曾經從學於54位不同上師。這數字很大。因此，我領受了許多教法。領受教法的重點是去修持，如果不這麼做，它們就一無是處。

To practise them, it’s necessary to be clear about what practice is. In my case, however, I kept on receiving one teaching after another, so much so that I ended up not knowing what to do.

若要修持教法，就必須清楚修持本身是什麼。然而，以我為例，我不斷地領受了一個又一個的教導，以至於多到我不知道該怎麼辦。

If you’re told to drink the ocean or eat a pile of food as high as a mountain, it’s quite a tough challenge, you’re facing a real problem. This is what it’s like when you receive many different teachings.

如果有人要你把如海之飲喝光，或者將如山之食吃掉，那會是個艱困的挑戰，你真的面臨了難題。這情況就如同領受到許多不同的教導。

Each teaching that we receive is greater than the previous one. The practitioner, however, is just one person, who needs to put the teachings into practice.

我們所領受的教導，一個比一個殊勝。然而，修行者就只有一人，他需要將這些教導付諸實修。

And the practitioner is a mere human being, not a computer. A computer can absorb the entire Kangyur and Tengyur and every other teaching ever given, but it doesn’t work like that for us. Therefore, in my own case, I ended up not knowing what I should do or practise.

而且，修行者只是凡人，不是電腦。電腦可以吸收整套的《甘珠爾》、《丹珠爾》以及所有其他傳授的教法，但我們並非如此運作。因此，就我而言，最終不知道自己該做什麼、該修什麼。

I decided to investigate this situation and came to a firm conclusion, which is what I want to share with you now, Harry. Whether or not you choose to follow what I say is up to you, it doesn’t make the slightest difference to me!

我決定著手探究這個情況，並得到一個明確的結論。這就是我現在想和哈利你分享的。至於你是否要依照我的話去做，要由你自己決定，對我來說一點也沒差！

To begin with, you need to ask yourself the question: do you want to be a Dharma practitioner, or not? There are seven billion people on this planet but very few of them are Dharma practitioners, and even less, practitioners of Tibetan Buddhism.

首先，你得捫心自問：你想不想成為一位佛法修行者？在這個地球上有七十億人口，但其中只有極少數的人是佛法修行者，至於藏傳佛教的修行者，那就更加稀有了。

Dharma practitioners are probably seen by most people as being slightly crazy. It’s true that most of them don’t look very sane.

在大多數人的眼中，佛法修行者或許有點瘋狂。的確，大部分修行者看來都不太明智。

I think it’s important that you reflect carefully on this question and come to a conclusion. Chances are you will decide that the best option for you is to become a Dharma practitioner. I’m quite sure this is the conclusion that you’ll reach.

我認為這裡的重點是，你應該仔細思考這個問題並得出結論。你很有可能會決定，最好的選擇就是成為一位佛法修行者。我很肯定你會得到這樣的結論。

A Dharma practitioner needs to practise the Dharma. For that, he or she needs to follow a particular tradition, of which there are many. I think the choice we have all made is to practise the Secret Mantra Vajrayana.

身為一位佛法修行者，就需要修持佛法。因此，也需要遵循一個特定的宗門，而這樣的選項有很多。我想我們都已選擇了要修持密咒金剛乘。

To practise the Vajrayana, you first need to train in the preliminaries in order to prepare yourself. I’m not talking about accumulating the outer and inner preliminaries here, rather that you start by developing renunciation for samsara.

為了修持金剛乘，首先就要以修習前行來訓練自己、做好準備。此處所說的，並非是外前行和內前行的次數積累，而是要從培養對輪迴的出離開始。

Without renunciation, it is impossible to practise the Dharma. This is because we practise the Dharma in order to be liberated from samsara and this has to be based on a sense of renunciation.

若無出離心，就不可能修持佛法。原因是，修持佛法的目的在於從輪迴中解脫，而這必須奠基於一種出離的感受。

When you have renunciation, you have an aspiration – the wish to be free from samsara. Then you need some knowledge: you need to know how you can become free from samsara, the path that leads to that freedom. To cross the ocean, you need a boat, otherwise you’ll never reach the other side.

若有出離心，你便會發願，想要從輪迴中解脫。接著便需要一些知識，你需要知道從輪迴中解脫的方法，也就是能引領你朝向解脫的道路。為了航越大海，你需要一條船，不然你永遠都無法到達海的另一端。

Once you’ve acquired this knowledge, you’ll need to cultivate compassion. If you don’t have compassion, the Vajrayana that takes the fruition as the path is groundless.

一旦你獲得了這種知識，就需要培養悲心。如果你不具有悲心，那麼所謂「取果為道」的金剛乘就失去了基礎。

There are many different types of compassion, greater and lesser. Even if you don’t have a particularly big compassion, you at least need to have compassion for yourself, since you are a sentient being lost in samsara.

悲心有很多不同的種類，或大或小。即使你沒有特別廣大的悲心，至少得要對自己具有悲心，因為你個人也是迷失在輪迴中的有情眾生之一。

From there, you can extend this feeling to others. If you don’t have any compassion for yourself, yet pretend to have compassion for others, all your mouthing of “Oh poor thing” will just be a pack of lies.

以此為開端，便能將這種感覺延伸到別人身上。如果你對自己都不具悲心，遑論要假裝對別人具有悲心。嘴上說著「可悲的眾生啊」等等，就只是一堆謊言罷了。

You then need to realize emptiness. If you realize emptiness correctly, you’re a buddha, since once you fully realize emptiness, you no longer fall back into samsara. You see that the whole of samsara, whose nature is suffering, is like a mere dream or illusion.

接下來，你需要了悟空性。若能如理了悟空性，即為佛。因為一旦全然了悟空性，便不再落入輪迴中。你見到整個自性為苦的輪迴，僅僅如同一場夢境，或是一種幻象。

The most profound way we can realize emptiness, which is available to us now, is the Secret Mantra Vajrayana, which is rich in skillful methods and easier than other paths.

就了悟空性而言，我們現在所能獲得且最為深奧的方法，便是密咒金剛乘。這條修道充滿了善巧方便，也比其他的修道更為容易。

These methods involve deity meditation. They’re only methods, not the ultimate nature – on the ultimate level there is no deity to accomplish.

這些方便法門涉及到本尊的觀修。它們只是方法，並非究竟的自性。究竟而言，並沒有本尊可成。

But at our level, we need deity practice and these deities comprise the three roots: the lama, the root of blessing; the yidam, the root of accomplishment; and the dakinis and dharma protectors, the root of enlightened activity.

但以我們的層次來說，我們需要本尊的修持，這些本尊包含三個根本：上師，為加持的根本；本尊，為成就的根本；以及空行母和護法，為佛行事業的根本。

There are so many different deities it can be very confusing for us. It’s like when you take a child to a big department store full of toys to buy her a present, and she doesn’t know which one to choose. At least, that’s what happened when I went with my granddaughter!

本尊有很多種，這令人相當困惑。就像是你帶著孩子來到一座巨大的百貨公司，那兒充滿了可以作為禮物的玩具。她會不知道要買哪一個。至少我和孫女上次在百貨公司的時候，就是這樣！

We become just like that when we have so many different deities to choose from.

有這麼多不同本尊可以選的時候，我們就會變成那樣。

We think we have to practise them all. If we really thought about it, however, we’d realize that all the different deities are in essence the same.

我們認為自己必須全部都修。但若仔細想想，就會了解到所有這些不同本尊的體性都是一樣的。

Whether we accomplish a peaceful deity or a wrathful deity, it’s the same, we attain the supreme and ordinary siddhis.

不論我們成就的是寂靜尊或忿怒尊，所得的都是不共和共通的成就（悉地）。

Of course, we’re not practising for the ordinary siddhis, we’re aiming for the supreme accomplishment.

我們當然不是為了共通的成就而修持，我們的目標是不共的成就。

The ordinary siddhis are just a by-product of Dharma practice that can help us to move closer towards accomplishing the supreme siddhi.

共通的成就只不過是佛法修持的副產品，它們有助於我們越來越接近不共成就的實現。

For example, if you want a good car, then you need money. The main aim of Dharma practice is the supreme siddhi.

舉例來說，當你想要一台好車，便需要錢，修持佛法的主要目標就是不共的成就。

If you really think about it, you’ll realize that in order to reach the supreme siddhi, there’s no greater approach than that of the Great Perfection, as found in the 6,400,000 tantras of Dzogpachenpo.

若你仔細想想，便會了解，為了達到不共的成就，沒有比大圓滿六百四十萬續所闡述的大圓滿更偉大的法門了。

These teachings are presented in great detail but they all come down to just one point: mind is such that its essence is empty, its nature is cognizant, and the union of these two is unimpeded appearance.

儘管這些教導的內涵相當詳細，然而它們萬變不離其宗，也就是：心的體性為空性，自性為明性（能知），兩者的雙運則是無礙的顯現。

These three aspects are the dharmakaya, sambhogakaya and nirmanakaya, which are not external to you, but inside you, as the nature of your mind.

這三個面向即為法身、報身、化身，它們並非在你之外，而是在你之內，乃是你的心性。

How can you know this? You need to be introduced to this nature by the guru, when he says, for example, ‘Do not fabricate thoughts, look directly into your mind and rest in that recognition.’

要如何知道這些呢？必須由上師為你引介心性，他可能會說：「不要造作念頭，直接觀照自心，安住在這樣的認識中。」

You’ve received many Dzogchen teachings, Harry, but it’s not quite that simple, is it? You haven’t recognized this yet. You may have heard these instructions many times, but the recognition of the nature of mind still escapes you.

哈利，你曾領受過許多的大圓滿教法。但事情沒有那麼簡單，對吧？你還沒有認出心性。你也許聽過這些教誡很多次了，但對於認出自心本性的這件事，卻依然難以企及。

So, what should you do? You need to accumulate merit. If you accumulate merit and eliminate obscurations, the recognition will come.

那麼，該怎麼辦呢？你需要累積福德，當你累積福德與清除遮障的時候，便有機會認識到心性。

What do we mean by ‘accumulation’? We mean the accumulation of merit that involves reference points and the accumulation of wisdom that is without reference.

我們在此所指的「累積資糧」是什麼意思呢？我們指的是累積有所緣的福德資糧，以及累積無所緣的智慧資糧。

It’s fine to focus mainly on the accumulation of wisdom, which is meditation without reference point.

將重點主要放在累積智慧，亦即無所緣的禪修，是可以的。

But if you don’t know how to meditate, how to rest in that space, how will you accomplish this accumulation? Just sitting in the meditation posture alone won’t be enough. You need to know how to meditate. But you don’t.

但假使你不知道如何禪修、如何於虛空中安住，要怎麼成就這項資糧呢？僅僅以禪修的姿勢坐著，是不夠的。你必須知道如何禪修，但你現在還不知道。

What do you need to know in order to meditate? What should you do? The more you study, the worse it gets, because thoughts only obscure the nature of mind. Studying won’t lead you to primordial wisdom. It’ll actually make things worse, because you’ll end up having all sorts of thoughts such as ‘It is like this, it is not like that...’

為了進行禪修，你得知道哪些事情呢？你應該做些什麼？讀得越多，反而越糟。因為念頭只會遮蔽心性。研讀本身無法引領你達至本初智，而且你最終將出現各種的想法，例如「像這樣，不是那樣」，而實際上使情況變得更糟。

There’s nothing you can do. Even if you offer ten thousand kilos of gold to your teacher, he won’t be able to give it to you. If the lamas were capable of this, they’d introduce the nature of mind to everyone. But it doesn’t work like that, it needs to come from you.

你什麼都做不了。即使你供養好幾萬公斤的黃金給上師，他也沒辦法將心性傳授給你。如果上師們具有這種能力，他們就能為所有人引介心性。但事情並非如此運作，而需要來自於你。

You may think that this is never going to happen, but it’s not true, it is possible. There are so many examples we can read about in the biographies of practitioners.

你也許認為，這絕不可能發生在你身上。但並非如此，還是有機會的。我們可從修行者傳記中看到很多例子。

You might then ask, ‘So what should I do?’ There are many different sadhanas but amongst them all, the practice of the lama is considered to be the greatest. If you practise and accomplish the lama, you will also accomplish the yidam and dakini.

你或許會接著問：「所以我該怎麼做呢？」有許多不同的成就法，但其中，咸認關於上師的修持是最為殊勝的。如果你修持且成就了上師，你也能成就本尊和空行母。

When you receive an empowerment, the lama introduces you to the yidam and gives you the transmission of that deity. Without the lama, you cannot connect with the yidam. It is the same for the dakini and dharma protector. If you accomplish the lama, then you accomplish everything.

當你領受灌頂時，上師會為你引介本尊，並授予你該本尊的傳承。如果沒有上師，你就無法與該本尊產生連結。對於空行母和護法，情況也是一樣。如果你成就了上師，那麼你就能成就一切。

There are hundreds of different lama sadhanas, such as Guru Rinpoche practices with the lama as dharmakaya, the lama as sambhogakaya, and the lama as nirmanakaya. There are many other lama sadhanas which focus on other gurus as well.

有數百種不同的上師成就法，例如以蓮花生大士為法身上師、報身上師和化身上師的上師成就法修持。此外，還有許多以其他不同上師為主尊來修持的上師成就法。

Of all the lama sadhanas, however, the most important one is the Seven Line Prayer from Guru Chöwang. Actually, the practice comes from Guru Rinpoche – Guru Chöwang was Guru Rinpoche himself. The termas he revealed include the Seven Line Prayer, the innermost practice for accomplishing the guru.

然而，在所有的上師成就法中，最重要的就是咕如確旺的《七句祈請文》。事實上，這個修持來自蓮師，因為咕如確旺就是蓮師本人。他所發掘的伏藏法包括《七句祈請文》，此乃成就上師的極密修持。

In my own personal opinion, it’s the most important practice of all. This is the result of my many years of investigation and reflection.

我個人的想法是，《七句祈請文》乃所有修持的重中之重。這是我多年來探究與反思的結果。

As the text says, it is intended for people in future times (i.e. people like you and me) who like the Dharma, but who don’t really know how to practise it, or are too lazy to apply what they do know. They are ‘fortunate’, as the text says, but still have obstacles.

如同文中所說，這篇祈請文是為了未來時代那些喜好佛法卻不知如何實修、或懶於應用所學的人（也就是你我這種人）所準備的。文中提到：這樣的人具有福報，但同時也具有障礙。

 

What should people like us do then? We need to take refuge in the Lotus-born Guru. How do we take refuge in Guru Rinpoche? We cannot buy him out with dollars. We cannot have a conversation with him. We cannot invite him to a restaurant.

像我們這樣的人該如何修持呢？我們需要皈依蓮花生大士。如何皈依蓮師呢？我們不可能用金錢收買他，我們不可能與他交談。我們也沒辦法邀他上餐館。

So what should we do? The answer is in the text itself, which says: ‘Take yourself to an isolated place.’

那麼，我們該怎麼做呢？答案就在文本的內容之中：「前往僻靜之處。」[1]

An isolated place is somewhere that is not busy with people; as it is said, ‘without people during the day and gods and spirits at night’. You need to go to a place like that and stay there.

所謂僻靜之處，就是遠離人群嘈雜的地方，如同所說：「日間無人，夜間無神鬼。」你必須前往這樣的場所，並待在那裡。

Note that the text doesn’t say that you should stay there for one hour or for five minutes. You should stay there for as long as you can. It could be for just a second, or the rest of your life. Whatever the case, you need to stay in a quiet place.

值得注意的是，文本中並沒有說你應該在那兒待一個小時或者五分鐘，而是要盡量長久待在那兒。可能只是一剎那，或是你的餘生。不論如何，你必須待在一個安靜的地方。

You’ll be able to do that if you reflect on impermanence and feel a deep sense of melancholy. As I’ve just told you, you need to develop a weariness of impermanence and samsara, otherwise it’s never going to work out.

若能思惟無常並生起深切的憂傷，就會有辦法這麼做。正如我剛才所說，您必須對無常和輪迴產生厭離，否則這一切都無法發揮作用。

You need to feel a disgust for samsara and seek whatever methods there are to be free of it. You should come to the point where you ask yourself, ‘What do I need to do?’ The answer is: You need to realize emptiness.

你需要對輪迴感到嫌惡，並且尋求各種方法以便脫離輪迴。你應該捫心自問：「我必須做些什麼」。答案是：你必須了悟空性。

How can you realize emptiness? By taking refuge and praying to the lama. Therefore the text says, ‘Whether in happiness or in sorrow, have total trust and confidence in [Guru Rinpoche]’, and ‘rely on [him] completely, heart and soul’. There are many other sources of refuge, such as the three jewels or the three roots.

如何了悟空性？要透過皈依與祈請上師。因此，文中說到：「不論苦樂，都要全然信任且相信［蓮花生大士］，專心致志地仰賴。」此外還有許多其他的皈依處，例如三寶或者三根本。

Here you need to trust that they are all embodied within Guru Rinpoche. There’s no problem with that, for people like you [Harry] and me. That’s all we need. Realize that, ‘Every kind of refuge, all your hopes, are all fulfilled and complete within me, the Guru of Orgyen.’

在此，你必須相信，蓮師（咕如仁波切）就體現了這一切。對你［Harry］我這樣的人來說，這一點毫無問題。而這正是我們所需要的。要了悟到：「所有皈依處、一切汝希求，盡皆於吾人、鄔金上師者，成就且圓滿。」

In other words, Guru Rinpoche is enough. Likewise think that in all situations, whether in happiness or in sorrow, Guru Rinpoche knows exactly what is happening to you, and cares for you.

換句話來說，有蓮師便足矣。同樣的，要思惟，無論遇到哪種情境，是苦是樂，他都完全知曉在你身上發生的事情，而且非常在乎你。

The text then says that you don’t need to bother with deity meditation, making offerings, offering praise, reciting mantras, and so on – you don’t need any of this. ‘Simply let devotion flood your body, speech and mind. And pray, pray with these seven lines’, which are the Seven Line Prayer.

文中接著表示，不用費心進行本尊觀修、供養、讚頌、持咒，諸如此類。這些都不需要。「單純讓自己的身、語、意滿溢著虔敬，並以這七句來進行祈禱。」這七句，也就是《七句祈請文》。

Mipham Rinpoche wrote an extensive commentary to the Seven Line Prayer, which I have already explained.

米滂仁波切針對《七句祈請文》撰寫了一部詳盡的釋論，對此我已經給了相關的開示。

Guru Chöwang’s text instructs you to pray by reciting these seven lines. It only says to pray, it doesn’t say how much: ‘Pray in this way, over and over again. Create a feeling of yearning and longing so intense that tears spring from your eyes.’ Once you have a feeling of devotion that is so strong that all your thoughts suddenly cease, like a stone hitting the floor, ‘Then leave everything as it is. Clear and awake, focused and undistracted, look within.’

咕如確旺的文本指示要透過持誦這七句來祈禱。他只有提到要祈禱，但沒有說要唸幾次。「就這樣祈禱，一遍又一遍，生起強烈的渴望與至誠的嚮往，直到淚水奪眶而出。」一旦你的虔敬強烈到令所有念頭如同石塊撞地那般嘎然而止，「那時，就讓一切保持如是。明晰且覺醒，專注而不散亂，向內觀察。」

The text adds, ‘Children of mine who pray like this, it goes without saying that they will have my protection, for they will be the sons and daughters of the buddhas of past, present and future.’

文中又說：「我的孩子們若能如此祈禱，毫無疑問地將會得到我的庇護，因為他們將成為過去、現在、未來諸佛的子女。」

That’s the best method. And you can do it anytime – when you wake up, when you go to the toilet, when you eat... any time. You can go to your garden or to a park, relax for a moment, and then pray to him.

這是最棒的方法。你可以隨時這麼做——起床、如廁、用餐，隨時都行。在自家的花園、或是公園，放鬆片刻，然後向他祈禱。

It could equally be by an ocean or on top of a mountain – no matter what you do, if you follow these instructions and pray to him, it is one hundred percent certain that one day you will realize emptiness, even if we can’t exactly say how.

大海之畔或山顛之上，同樣也行，不論你做甚麼，只要遵循這些教誡並向他祈禱，百分之百可以確定，有一天你終將了悟空性，儘管我們無法確知那是如何發生的。

If you look into the lives of the masters of the past, you’ll see that this can happen in all sorts of ways and in all kinds of situations. We don’t know how it will happen, but it is one hundred percent certain that it will happen. And when it happens, you will know. We can see when our mind has changed, no one else will know but you. Only you can see your own mind. We can’t put our minds inside a machine which then tells us what we think. So, do this practice!

假使你深入觀察往昔大師們的生平，會發現這種事可以在各種方式與各種情境之下發生。我們不曉得它是怎麼發生的，但百分之百會發生。而當它發生時，你就會知道。我們可以看到自己的心改變了，除了自己，別人是不可能知道的。只有你看得到你自己的心。我們無法將自己的心放在機器裡面，讓它告訴我們自己在想什麼。總之，要做這個修持！

It’s very easy and very beneficial. You don’t need to make tormas, you don’t need anything else. You know how to recite the Seven Line Prayer, right?

這非常容易又非常有幫助。不用製作朵瑪，什麼都不用。你知道如何念誦《七句祈請文》，對吧？

You need to study it well. Learning about it is not useful on its own, you need to put it into practice. Even if you receive one thousand Guru Rinpoche empowerments, you only need recite this one prayer which is the essence of them all.

你需要好好深究。僅僅瞭解是不夠的，必須將其付諸實踐。即使你領受了一千次的蓮師灌頂，也只需要念誦這篇包含所有祈願精華的祈禱文。

And if you practise Guru Rinpoche, all the yidams, dakinis, and Dharma protectors, are also included. Doesn’t the Seven Line Prayer say, ‘surrounded by many hosts of dakinis’?

如果修持蓮師，所有的本尊、空行母和護法也都包含在其中了。《七句祈請文》不是說「空行眷屬眾圍繞」嗎？

Therefore, you should recite a minimum of one hundred Seven Line Prayers each day, which is very easy. It only takes about seven minutes. Do you understand?

因此，每天至少需要念誦《七句祈請文》一百次，這很容易，只要七分鐘。了解嗎？

The essence of the Seven Line Prayer is the Vajra Guru Mantra. All the sadhanas of the three root deities are contained in the lama practice. Lama practice condenses the many thousands of sadhanas found in the Treasury of Precious Termas, which are sadhanas of the three roots. All the lama sadhanas are themselves condensed into the Seven Line Prayer.

《七句祈請文》的精要就是金剛上師心咒。所有三根本的本尊成就法，都包含在上師修持中。而上師修持濃縮了《大寶伏藏》所收錄數千種關於三根本的成就法。所有的上師修持，則總攝於《七句祈請文》。

So, do this Seven Line Prayer! At least one hundred and eight times every day.

所以，要持誦《七句祈請文》！每天至少108遍。

And always keep an image of Guru Rinpoche with you, as a support for your prayers. If you don’t have one, it’s fine too. The lama is indivisible from your own mind. When people hear this, they usually feel scared and uncomfortable. But there’s nothing to be afraid of, because everything is the natural expression of emptiness.

此外，應當隨身攜帶蓮師像的照片，作為祈禱的助緣。假使沒有也沒關係。蓮師與我們自己的心無二無別。當人們聽到這一點時，通常會感到恐懼和不安。但其實沒什麼好怕的，因為一切都是空性的自然顯現。

All appearances arise as the natural display of emptiness – it’s the same in this instance, if you recognize it.

所有顯相的生起，皆為空性的自然展現。若能認識到這一點，在此也是同理。

If you don’t recognize it, then you have thoughts such as, ‘How can an ordinary person like me be the same as Guru Rinpoche!’, which makes you very uncomfortable. That fear will prevent you from attaining enlightenment.

如果無法認識到這一點，可能會認為：「像我這樣平庸的人，怎麼可能與蓮花生大士一樣！」因而讓自己感到非常不安，如此的恐懼將阻止你得到證悟。

Given the way things function at our level, we should create positive interdependent circumstances by carrying an image of Guru Rinpoche with us. The teachings also instruct us to have a kapala and a vajra, but they are already included in the Guru Rinpoche image, since he always holds them. So recite the Seven Line Prayer, and perform the tenth day offering.

有鑑於事物在我們這種［凡夫］層次的運作方式，我們應當隨身攜帶一張蓮師像的相片，以便創造正向的緣起。教法中也指示我們要具備一只顱器和一把金剛杵，但由於蓮師手中就持有這些法器，因此只要有一張蓮師像的照片，便已包含上述。所以，要念誦《七句祈請文》，並進行每月初十的供養。

There is a tsok practice associated with the Seven Line Prayer which was composed by Mipham Rinpoche. You can do the simple version or do the practice more elaborately, as you wish.

有一部與《七句祈請文》相關的薈供修持儀軌，是由米滂仁波切所著。您可以依著自己的意願，進行簡軌或廣軌的修持。

There are different ways the practice can be done. When people say, ‘This is my tradition, that is theirs’, it shows they’ve never really heard about the genuine view.

修持可以透過各種不同的方式來達成。當人們說「我的傳承是這樣，那是他們的」時，表示他們從未真正聽聞到真實的見地。

In any case, you need to rely one hundred percent on Guru Rinpoche, to have complete trust in him. Do you understand? This is easy, isn’t it? This is really important.

在任何情況下，你都要百分之百仰賴蓮師，對他完全信任。明白嗎？這很簡單，不是嗎？而且非常重要。

I have spent 67 years thinking about this and this is the conclusion that I’ve come to. The teachings of the Buddha are extremely vast. When you become a fully ordained monk, you have 258 rules that you need to follow, which can be quite daunting.

這是我耗費67年經過思索而得到的結論。佛陀的教導極為廣大。如果成為一名具足戒比丘，就必須遵守二百五十八條戒律，這確實讓人感到相當畏懼。

In one way, however, it’s perhaps not so difficult, because it has nothing to do with the mind, they’re just rules that govern your body and speech. Based on ordination, you can eventually attain the state of arhat-hood, although it’s not too sure when that will happen.

然而從某個角度來看，或許並非那麼困難，因為它與心意無關，而僅只規範到身體與言語。以受戒為基礎，最終可證得阿羅漢果，儘管目前不太確定那究竟會在何時發生。

Then there’s the Mahayana vehicle of the bodhisattvas, in which you need to meditate on bodhichitta in aspiration and action.

再來是大乘的菩薩乘，於此你需要觀修的是願菩提心與行菩提心。

‘Bodhichitta in aspiration’ is basically having a good heart and thinking, ‘The buddhas and bodhisattvas of the past have done great things, I will do the same.’

「願菩提心」基本上是要具有良善的心與思惟：「往昔諸佛菩薩行持如此勝妙，我亦希求如是隨學」。

‘Bodhichitta in action’ is to put this aspiration into action by applying yourself to the six paramitas.

「行菩提心」則是藉由六度波羅蜜多的行持，將此發願付諸行動。

This approach, however, takes three countless aeons before you become enlightened.

不過，這個法門需要經歷三大阿僧祇劫，才能成就佛果。

Beyond that, there’s the approach of Secret Mantra Vajrayana which brings enlightenment within sixteen lifetimes. Here, you need to meditate on kyerim and dzogrim.

此外，還有密咒金剛乘的法門，能使人在十六生之內成就菩提。於此，你需要修持生起次第與圓滿次第。

What’s the point of all these different practices? To realize emptiness.

所有這些不同修持法門的要點是什麼？是要了悟空性。

We have been discussing the approach of Dzogchen, the teachings that speak of ‘liberation through seeing’, ‘liberation through hearing’, ‘liberation through touching’, and ‘liberation through remembering.’

對於大圓滿的法門，我們一直都有所探討，而這些教法提到了「見解脫」、「聞解脫」、「觸解脫」以及「憶解脫」。

The Dzogchen teachings themselves don’t talk about the next life. They say that those of superior capacity will be liberated in this life, those of middling capacity will be liberated in the bardo, and those of lesser capacity will go to a nirmanakaya pure land and be liberated there.

大圓滿教法本身並不談論來世。教法中說到，上等根器者將在今生獲得解脫，中等根器者將在中陰獲得解脫，下等根器者則會前往化身淨土，並在該處獲得解脫。

This sounds not too bad, but first you need to realize the nature of your mind, and no matter how hard you might try, that realization doesn’t come very easily. Therefore, you need to take refuge.

這聽起來還不賴，但首先必須了悟自心本性，而且不論多麼努力嘗試，這種了悟不會十分輕易發生。所以需要皈依。

For that, Guru Rinpoche is your best option. Think, ‘I need to have this realization, but can’t get there by myself. So, I’ll pray to Guru Rinpoche, confident that he knows and cares for me.’

為此，蓮師是你最棒的選擇。思惟：「我必須了悟心性，但無法只靠自己就達成。我相信蓮師知道我且關愛我，所以我向他祈禱。」

We could of course simply rest in meditation, but then we’d need to know how to do that. If you know how to, that’s fine, but if you don’t, what are you meditating on?

我們當然可以單純安住於禪修，但仍需要知道正確的方式。假使你知道，很好。若非如此，那是在禪修什麼呢？

Practice manuals such as the Yeshe Lama say that you start with direct introduction to the natural state, which is likened to opening the eyes of a blind person. You need to have been introduced to and to have recognized the nature of your mind, before you meditate.

《大圓勝慧》這類的修持手冊就指出，應從直接引介本然狀態著手，有如為盲人開啟雙眼。在進行禪修之前，你必須先獲得指引並認出自己的心性。

Then you apply the four choshaks, the ‘four ways of leaving things as they are’, and continue with tögal practice. It’s quite difficult.

接著，要運用「四全放」*，即四種「任其自然」的方法，並接著修持「頓超」。而那相當不易做到。

That’s why I’m suggesting that you may wish to consider praying to Guru Rinpoche. Because if you do that, it’s one hundred percent guaranteed that one day you will recognize the nature of your mind.

所以，建議你可考慮向蓮師祈願，因為只要如此祈願，百分之百保證有朝一日，你將會認出自己的心性。

In the unimaginable event that this doesn’t happen in this lifetime, there’s no doubt that at the very least you’ll be reborn on the Copper Coloured Mountain. Everyone who focuses on praying to Guru Rinpoche will be reborn on the Copper Coloured Mountain when they die. Someone who is reborn there doesn’t have ordinary thoughts, all their thoughts dissolve the moment they meet Guru Rinpoche. It is like when the sun shines the darkness disappears.

萬一這輩子無法認出心性，至少肯定能投生到吉祥銅色山。任誰一心向蓮花生大士祈禱，臨終時都會往生到吉祥銅色山淨土。而投生該處的人，將不再有凡夫的念頭；所有的念頭，在見到蓮師的那一刻都會消融。這就好比當太陽升起的時候，黑暗便消失一樣。

Therefore, it would be better for you to pray to Guru Rinpoche. That’s what I think. I’ve never said this to anyone before, but I’m telling you. Others can listen if they wish, since it can only benefit them and certainly won’t bring any harm.

因此，對你來說，相對較好的方法是向蓮師祈願。個人是這麼想的。我從未告訴別人這些，但現在講給你聽。其他人若想要也可以聽，這對他們肯定只會有利無害。

I wish to clarify one point, though. I’m sure some people will say: ‘In his teaching Tulku Orgyen Tobgyal says that you only need the Seven Line Prayer. You don’t need ngöndro, you don’t need the main sadhana practices, you don’t need anything else. That’s what he says!’

不過，我想要澄清一點。我相信有些人一定會這麼說：「祖古烏金督佳是這麼教導的，你只需要《七句祈禱文》。不用修前行，不用修主要的成就法，不用修任何其他東西。他就是這麼說的！」

What I’ve shared here is an individual practice instruction, key points that Harry needs to apply.

我在此分享的是Harry所需的個人修持教誡與要點。

You can do other practices as much as you like, there’s nothing wrong with that! You can do one thousand drupchens. Any practice is okay. What I’m talking about here is what you should focus your mind on.

你可以進行其他的修持，愛修多少都沒問題！你可以修一千遍的大成就法，任何修持都行。我這裡所說的，是你應當一心專注的要點。

Otherwise, all the practices that you’ve done throughout your life won’t help when you come to die. You’ll be lost, thinking ‘I’ve done so many practices, but what’s the main point, what’s the heart of it all?’ It’s like when you go to Delhi airport, it’s so big, you don’t know where to go. Whatever we do these days, we always need to make a plan. So, this is the plan.

否則，所有這輩子做過的修持，在死時都派不上用場。你會迷失，而且想著：「我做了這麼多的修持，但重點是什麼？其中的心要又是什麼？」這就像是你人在德里機場，那裡超大，而不知道該前往何處。不論我們要做什麼，總是需要做個計畫。所以，這就是我們的計劃。

I’ve investigated all of this carefully and this is the conclusion that I’ve come to. It’s a personal matter, though; you need to come to your own decision. You don’t need to talk about it with others. Nowadays, when people know just one small piece of information they feel an overwhelming urge to talk to everyone about it.

經過個人的謹慎探究，以上便是我的結論。不過，這屬於個人事務，你必須獲取自己的結論。你不用和別人討論。如今這個時代，人們只知道一點點資訊，就會有一種難以抑制的衝動，想要四處宣揚。

 

* 大圓滿立斷竅訣：身如山全放、眼如海全放、行為自解全放、覺性任運全放。另譯為「四直定」：見量如山直定，修量如海直定，行量顯現直定，果量覺性直定。http://waterbel.diskstation.me/Decode_Wiki/index.php?title=Four_chokshyaks_%E5%9B%9B%E5%85%A8%E6%94%BE%EF%BC%8F%E5%9B%9B%E7%9B%B4%E5%AE%9A

～普賢法譯小組Ning翻譯 / Serena校對，完稿於2026.01.21，祈願一切賢善增長！