听得到吗？

接着是第15个颂文，从科判来说，是第五个“转痛苦为道用”，它的偈文是：
After the break, the Karmapa spoke about the fifteenth good deed. In terms of the outline, it was the fifth of the ten sub-points: Taking suffering as the path. He then read the fifteenth good deed:

对待逆缘的态度，决定人生

这段在讲的意思，就像之前我们课程中谈到过，米觉多杰一生当中，经历过被冤枉；恩将仇报；或者曾经信任的人，却背叛了他；或者他自己生病；还有他在事业上遇到很多的障碍等， 无论他遇到怎么样的这些恶缘，法王米觉多杰他都不会想说，“我是一个祖古，我也没有退失对三宝的信心，发心也都是利他，一切作为也都如法，也都是符合佛法的，怎么可能还会 有这样的恶业呢？”所以，法王米觉多杰完全不会这样子想的，他也不会有这样子的哀怨，他也不会这样说，也不会这样想。（Bamboo：因为这就是他这世不如法的所作所为的业报啊！）
As the Karmapa had explained over the past several days, there were many unfounded accusations against Mikyö Dorje. People had responded inappropriately to his good actions. Even some of those whom he had trusted and relied upon deceived him. There were times when he had physical illnesses, or obstacles to his activity. No matter what adversity he faced or bad circumstances occurred, he never said, “I am the tulku. I am the reincarnation of the Karmapa. I’ll never turn away from the Three Jewels. My only intention is to benefit others. Everything I do accords with the Dharma, so when there is bad karma it is not right for such things to happen to me.” He would never say anything like that.

Bamboo评论：记得2011年初第一次给大宝写邮件，说了自己的一些遭遇和对佛法的疑惑。邮件发出后，大宝突然被印度警方以“中国间谍”为由调查关了一个月，一个月解禁后，他匆匆给Bamboo回了邮件，只有一句话：“认为修行不太如法。” 后来跟随他学习了十年，十年里，他一直训练和考察Bamboo的也就是“动机是否正确，行为是否如法”这两点。因为这两点正确了，就不会有恶的果报。

在墨西哥待了一年半，之前王公公这帮人费劲心机的想让Bamboo以“中国间谍”为名被美墨警方逮捕的算盘也落空了，才明白从初遇大宝开始，他就已经把Bamboo未来做这个网站会遇到的大的劫难都代背了，包括被 美帝和土共关押的定业。但愿不负大宝所托。

他会怎么想，怎么说呢？他会说：“这一定是无始轮回以来，自己伤害了如母一切众生的果报。虽然自己现在看不清楚因果，这样的因缘到底是什么？但是，我相信佛陀所说的佛法，所说的因果这样子的教法， 如果是相信佛法的人，那么就应该相信这是过去自己的业果。如果不相信的话，那我这段话你们也听不进去的。”
What Mikyö Dorje did say was, “From saṃsāra without beginning, we have harmed many sentient beings. We have harmed them in many ways and caused them various sufferings. This is the karmic ripening of that. This is the result of the connection between cause and effect, I can’t know it in its entirety right now. But even if I can’t know it in its entirety, but if I look at the words of the Bhagavān Buddha, this is how karmic cause and effect work. So then I think, this is how it is. I have certainty in this.”

Then the Karmapa spoke in more detail: For someone who believes in the words of the Buddha and considers and respects his word—you will respect him. If you don’t respect him, you might think, “Oh, he knows something, but he does not know what’s going on for me.” If you are born in a good Dharma lineage or (Bamboo:??? who talk of this?)

如果一个心中有法的人，也就是一个真的修行人，那些境界对他来说，也就是无论遇到了疾病、 逆缘、障碍，对他来说，这些都不是逆缘，而是能够帮助他行善的顺缘，反而能够帮助他更加得升起出离心。”
are born with a mixture of mind and Dharma and really able to practice, for that sort of person, whether it is illness or suffering or adversity for that person, it does not become adversity. For that person these are excellent circumstances that bring us to do good actions. In adversity, there is a very great benefit in practicing the Dharma and feeling renunciation, so for that person there is great benefit.

这里有很多的例子，藏传佛教中最大的一位吉尊米威成就者——密勒日巴，他年轻的时候， 咒术杀了很多人，事实上造了这样的恶业，会有很大的果报的，会不好的。但是，因为他的精进修持，他的态度不同，让他的这一切恶缘，都成为了他修行的助缘让他更努力地修持，所以他能够一生成就，就是因为他上半生的这一些逆缘造就了他。
He then gave three examples of renunciation: In Tibet, the greatest of all the mahāsiddhas was Milarepa. When Milarepa was little, he did sorcery and killed people, he accumulated great misdeeds. Once he had accumulated these misdeeds, there was nothing he could do to rectify them and make them good. But because of his courage and the way he thought, he thought about how the misdeeds he had done, the bad karma he had committed could become a favorable condition for benefiting someone, and that helped him develop courage and gave him the ability to endure the innumerable hardships that would come from the misdeeds he had accumulated.

Bamboo：这情况好像跟Bamboo很像，就是因为前世的造业，今世遇到恶父母、恶知识及种种违缘、障碍，才促成Bamboo后半生拼命寻找佛法的真理来救自己。只是光有佛法不行，还需要 善知识的引导。

再来我们说冈波巴大师，他年轻的时候，有太太和两个孩子，是一个很幸福的家庭，但后来因为传染病，他的两个孩子死了，后来他的太太也过世了，他因此对轮回升起了出离心，出家学佛，成为了达波噶举的创始者。
Likewise, when Gampopa was a young man, he married, had a son and daughter, and lived as a householder. But then an epidemic arrived, and his children and wife died. Because of this difficulty, he wished for liberation from saṃsāra and to enter the gate of Dharma. Then he became the founder of the Dagpo Kagyu lineages.

还有杜松虔巴，他大概15岁的时候，有一个喜欢的女生。但这个女生跟别人跑了，他非常的生气，甚至下咒把那个男的给杀了。他因为这个样子，很忏悔，就放下一切去学佛了。
When the glorious Dusum Khyenpa was around fifteen, there was a girl he loved but who left him. He got very angry and cast a spell that killed the person she loved. Because of that, he developed the wish for liberation and entered the gate of Dharma and practiced the Dharma.

所以，看到过去的祖师，跟我们的差别在哪里？（Bamboo：差别就在，过去的祖师会咒术，俺不会。）

差别不在于生命中有没有遇到困难、逆缘，而是在面对这些困难的时候，有没有勇气、智慧把这些逆缘变成顺缘。 The Karmapa then summarized: Although there is no difference in experiencing suffering or adversity, the difference between great beings and ourselves is that great beings can turn adversity into a beneficial situation. They have the wisdom and courage to turn the adverse situation into something that will bring benefit to us.

When they experience suffering or adversity, ordinary people worry about losing their status, wealth, power, and renown in this lifetime. They have an attachment or aversion to the good things in this life and worry about losing them.

我们就是因为智慧不够，勇气不够，就是吃了这个苦，也没有得到任何的利益。所以，过去也好，现在也好，还有很多人是这样子。

他们说自己是修行人，说自己相信佛法，但其实没有真的相信，更别说是小心地注意这些细微的因果了。甚至连那种很重的罪，都很放逸地在造作着。
When someone thinks, “Oh I’m a Dharma practitioner,” does that person have an actual belief in karmic cause and effect? Probably not. Do they consider the subtle aspects of what should be done or refrained from? Do they refrain from the coarse actions they should refrain from?

他们嘴上说着，或者他们心中还以为自己在做着什么呢？象如护眼中珠一样，在持戒清净。还跟别人说，自己已经清净了一切的恶业。 很多人是这样子在说着大话的。

然后，某一天这样的人，这样说大话的人，如果遭受到别人的诋毁，说他不如法，或者他身体上、心理上遭遇到很多的病痛，和痛苦，或者被心爱的人背叛、欺骗。后者他被迫舍弃了很多的 钱财、物品，甚至要舍下他的亲朋好友。总之，他在遭遇到很多这些逆缘、恶业的时候，这些刚刚还说着自己是修行人的人，这时候会说什么呢？会说：“象我这么有智慧、戒律清净的一个修行人，被别人这样子的诬赖。被别人这样子说，这样诋毁，我还不如死了算了。”
Often people might exaggerate their abilities, but if someone says something slightly bad about them, or if there is suffering or illness, if a trusted person deceives them, or wealth is lost or stolen, or they must leave their home and all their belongings, their friends, and relatives, when that happens—some might say, “I’m really a Dharma practitioner and because of that people say terrible things about me. They’re staining my good name; I think I’d better leave.”

总之，这些人，他们其实担心的只是今生的地位，今生的名声，他们烦恼的就是这些。然后，对于今生所拥有的东西消失了，譬如说，自己的身体，性命财富消失了， 他们害怕、痛苦这些。
Their fear is that they will lose status in this lifetime. They have so much attachment to this life.

法王米觉多杰是怎么想的呢？米觉多杰是看到这些人，可以说这些是可怜的如母有情众生，这些可怜的众生，他们为了消除这样的痛苦，为了害怕今生地位不保，名声没有了，都没有了。为了消除这样的痛苦， 或者为了自己能够得到身、心上的快乐，这些可怜的如母众生竟然还互相各种的伤害，做出各种伤害和攻击的恶业。
The Karmapa compared them to Mikyö Dorje. His thinking was completely different. When Mikyö Dorje talked about sentient beings, he thought that because sentient beings were always under the control of their karma and afflictions, they were weak. They were weak because they were always harming each other in many ways to bring themselves happiness.

这像是什么呢？米觉多杰比喻说，这就像一个重病的患者，竟然还让能够救他命的医生，把他赶走， 不给他药。所以，这些众生已经是这么的痛苦了，还互相的攻击，造作更多的苦，就像是这样子。所以，法王对于这样的人是特别的悲悯。
Sentient beings are like a cancer patient who has been diagnosed as a terminal case where no medicine, no remedy can be offered as a cure, and there is nothing more to be done. They are going to suffer. In the same way, sentient beings from the very beginning have experienced suffering, so they are similar to the patient the doctor has given up on. Despite this, Mikyö Dorje looked upon these weak and sick sentient beings and felt an unbearable compassion for them.

为什么米觉多杰会这个样子呢？他为什么会对这些人升起特别的悲悯呢？法王米觉多杰并不长寿，蛮年轻就圆寂了，48岁就圆寂了。因为他蛮年轻的时候就生病了，我并不是很清楚他得了什么病，但他得了一些病是 身体会很痛的，他其实身体上是很幸苦，是很痛的。他无论身体上再怎么经历痛楚，他都坚信说：“啊！这是自己过去伤害别人的一个果报。”就是因为他的这样一个态度，因此他身体上越痛楚，痛苦越大，反而让他 更注意、更小心不要去违犯更细微的因果（Bamboo：他是细微的不违犯，就违犯粗重的），更注意要止恶行善。
What were the signs for this unbearable compassion and what were the reasons for this? Mikyö Dorje only lived to 48 years of age. He had many illnesses, many were very painful illnesses, yet he thought about his suffering like this, “All the suffering I have experienced is because of the ripening of the harm I caused many others in samsara without beginning.” No matter how much he suffered in his body, he became that much more careful about his actions of karmic cause and effect.

神通不敌业力

所以，米觉多杰这样的一些行谊，这样的一种修持，一个有福报的人，他就能够看得懂，他就能够知道说，从 这样的行为他就能够了解到说：原来痛苦，它就是一个结果，它是必定会发生的，你是无法改变的，所以没有必要再去刻意做些什么了，而应该努力的是什么呢？去修持能够对治这些痛苦的因的对治法，就是善。 换句话说，就是不要再想着去改变一个无法改变的结果，就是这个痛苦的结果不要想着改变，要想的是未来不要再受这个苦。现在要去多行善，对治未来会发生苦的苦因，透过善去对治它。这才是最好的方法。

Looking at the way he acted, considering what had happened for this person of the right capacity, the imprint still revealed he would have suffering. What is important to consider here, what is the basis for suffering? What is the antidote? What are the best ways for ending this suffering? We can see all of this in the life of Mikyö Dorje. (Bamboo：？??)

但是那些没有福报的人是怎么看米觉多杰的？他们会说：这样的一个圣者，怎么会有这样的恶业啊，遭受那么大的痛苦。如果他真的遇到了，那赶快就按照显、密经典中说的，不是有消灾除障的，多修些法，多做些 法会就好了。那些人是这样子说的。但其实会说这些话的这些人，根本没有真的了解米觉多杰心中想的是什么。
Those who do not have this capacity would think, “If such suffering could happen to such a great being as Mikyö Dorje, all these physical problems he had, and the bad karma he had, it seems impossible it could happen. If he had such a hard time physically, then we need to do rituals taught in the sūtras and engage in repulsing bad circumstances.” They really did not understand Mikyö Dorje’s thought or actions. That is because the activity of the buddhas and bodhisattvas depends primarily on the students.

因为我们看，佛菩萨他的佛行事业是看众生的不同，而有不同利益他们的方式，象众生有的罪业比较重，有的比较轻，所以，上师也好，佛菩萨也好，他们在利益某个弟子的时候，旁人看起来这个上师他会用的方式，也是不一样的。(Bamboo批：大宝就是耍猴式)
That is because the activity of the buddhas and bodhisattvas depends primarily on the students. People have different levels of obscurations and misdeeds. When they see the activities of the guru, some people see them as good, or not so good, because people see things in different ways. This depends on their own karmic obscurations and attachments.

举个例子来说吧，我们说佛陀有声闻的十大弟子，或者说声闻的八大弟子，其中一位就是目犍连尊者，还有一位是舍利弗尊者，舍利弗尊者是智慧第一，神通第一是谁呢？神通最大或者神通力最大，就是目犍连 尊者。但是这个目犍连尊者他最后是怎么圆寂的呢？他是被一些外道用棍子打死的。你看这样一个神通第一的尊者，他竟然是被外道棍杖打死的。那佛教是怎么来解释的呢？很多人会说，他是神通第一， 那时候为什么不示现神通呢？
The Karmapa told the story of Maudgalyayana, a great śrāvaka disciple of the Buddha: During the time of the Buddha, there were eight great disciples, the two most well-known were Śāriputra and Maudgalyayana. Śāriputra was the greatest in terms of prajña. Maudgalyayana was greatest with miracles and was the most powerful and strongest. But how did Maudgalyayana die? Some non-Buddhist Jain students beat Maudgalyayana and killed him. Although Maudgalyayana was the greatest with miracles, he was beaten to death. Why didn’t he show a miracle at that point?

佛教是怎么解释的呢？会说：因为他以前造了这样的恶业，这是他的果报，这是他一定要受的一个果报。有一些果是不一定要承受的，但他这个恶业是一定会要承受的苦，连佛陀 都没有办法阻止。据说他连要示现神通都忘了，所以尊者那时候都忘了要示现神通，就被打死了。这是佛教的一个解释。就连声闻的这样一个尊者，也没有办法，最后被外道棍杖打死。（Bamboo批：像大宝神通这么大，却被一宁玛外道勾结政权关了二十多年，戴噶玛巴的头衔，所承受的业报？）
The Buddhist explanation is that in the past, Maudgalyayana had accumulated the karma of being beaten by others, so that the karma would ripen and have to be experienced. No one could stop it, not even the Buddha. When he was beaten, he completely forgot his miraculous powers, he forgot to do samadhi meditation, he forgot to show a miracle, because he could not even think about it. So even the śrāvaka Maudgalyayana could not stop the power of ripening karma.

你看佛陀，他也是会有头痛，或者脚被刺伤等等。很多这些公案，佛、菩萨，或者过去的祖师们，为了示现给我们弟子看，因为弟子的业力习气不同，所以看到会有不同，譬如说，佛陀在印度的时候，外道看到的佛陀是不一样的，佛弟子看到他也是 不一样的。你没有办法说，要所有人看到的都是一样的。每一个人因为我们的业力不同，有的人业力深重，有的人业力比较轻。所以，我们会看到的，也是不同的。
Many things also happened with the Buddha. He suffered headaches and had thorns in his foot, he had troubles with his half-brother Devadatta. When we look at the examples of buddhas and bodhisattvas, the liberation stories of great beings, we see that there are different degrees of observation so that sentient beings would see great beings in different ways. When the Buddha appeared in India, not all people saw the Buddha as a good person. Some saw him as good, and some saw him as bad. The non-Buddhists did not see the Buddha as being good. If even the Buddha was not seen as good by everyone, then if we want everyone to see us as well, that is asking too much. Everyone has their own karmic obscurations, their own imprints. Some have very thick imprints and some very thin imprints, so the way people see things are different.

以上就是简略地讲了第15个颂文的内容。

要相信“因果业力”的公平

接下来我们再谈一下第15个偈文当中，有再分为五个部分来讨论。其中第一个就是，（人像消失了一会）有时候这些器材不太听话。好，主要有五个部分:
Then the Karmapa summarized the meaning of the fifteenth good deed with the following five points.

第1个就是，很多的违缘、痛苦都是无始轮回（ཐོག་མེད་ནས་བསགས་པ）以来恶业的果报，我们一定要相信因果业力（ལས་རྒྱུ་འབྲས་），这是第一个部分。
1. Adversity and suffering are the results of bad karma accumulated from beginningless samsara, so we must believe in karmic cause and effect.

佛教的核心思想就是“因果业力”。我们平时也都在说“因果业力”，那么生命当中，各种的逆缘、痛苦又是什么呢？我们经历到的这些逆缘、违缘和痛苦它就是造恶业的结果。不止是这些逆缘而已，我们人生当中经历的一切，快乐也好，幸福也好，还有痛苦、困难，这些全部都是业报。 那么业报是怎么来的呢？就是以前自己做过事情的结果。
The essence of Buddhism is karmic cause and effect. We always talk about karmic cause and effect. Why do we experience adversity and sufferings in this life? They are the results of bad actions accumulated in the past. Not only the adversity and sufferings but even the pleasures, happiness, and reputation, the suffering and problems are all the results of our karma. Our karmic results are the effect of the actions we have done in the past.

再来，第2个，人生本来就是苦，不公平这也是正常的。而且不仅今生不公平，生生世世也都是一样的。
2. This life has been suffering from the outset, and there is no fairness. Not only is this life not fair; it is the same situation in all lifetimes.

这要讲的是什么？就是人生本来就是苦，不是突然一下变苦的。而且我们会说人生不公平的一些情况，不止今生这样，生生世世也都是这样。平时我们很多人对人生有许多疑惑， 会说：“我怎么那么惨，为什么我总是被别人欺负？”或者“为什么我爱的人，竟然抛弃了我”，或者“为什么我的情人，就这样离开了我？”或者我们会想：“为什么自己生病，别人没有生病？”或者“为什么只有我失去了工作？”或者“为什么我生活的压力这么大？”等等，我们会有很多的疑惑。
We normally think, “What’s the reason I have to suffer like this? Why am I being treated so scornfully? Why did my lover leave me? Why did my relative die? Why did I have to get such a horrible illness? Why did it happen to me and not to someone else? Why did I lose my job? Why do I have such great difficulty.…?”

我们会抱怨：人生怎么那么不公平。我们也会说：我这辈子做的都是好事，也都对得起自己的良心，为什么这些痛苦的事情，还是发生在我的身上？再看看其他人却过得那么好。然后，我怎么努力都好像没有用。 如果我们是这个样子，总是在抱怨着，觉得人生不公平，或者总是觉得“怎么受伤的都是自己”，有这样的想法的话，这说明了什么？就是，我们不相信“轮回”，我们不相信“因果”。
We have these questions because we think that this life is not fair so we conclude, “Life is not right, life is not fair.Some people become rich and some become beggars. I have only done good things, yet all this is happening to me…” This means we do not understand the nature of saṃsāra; we do not have a deep belief in karmic cause and effect.

首先，第一个问题，如果我们问：“痛苦和不幸是怎么来的呢？”就像前面说的，这个就是我们以前做的这些恶业的果报。这就谈到以前，以前是什么时候？以前可以是昨天，也可以是前生，或者再前生， 我们大部分的业，很多都是来自于我们的前世。那我们的前世是多长呢？我们的前世可是无量的，是算不清的，我们有无量的前世。如果我们的前世是无量的，那么，我们所造的业，也就是无量的。
Where do suffering and unhappiness come from? The experiences of suffering and unhappiness are results of the bad karma we have accumulated in the past— this could be yesterday, or a previous lifetime, anything from before. Most of our karma was accumulated in previous lifetimes. We have had many previous lives. We can’t even calculate which was the first. If we have had innumerable previous lifetimes, the karmas we have accumulated in those previous lifetimes must also be immeasurable.

你们有听到外面这个声音吗？

Bamboo评论：读高中时，Bamboo的房间是父母回卧室的过道装了个布帘隔出来的。做什么都可以从布帘外看到、听到。有两次，Bamboo乘着夜深人静，父母熟睡时，跑到另一间独立的大客房， 反锁上门，静静地读书。结果被半夜上厕所的父亲发现，他就是这样，即便是凌晨两三点，也疯狂地踹门、撞门，把门砸烂，也不能让Bamboo有一刻不在他的监管之下。
对大宝能这样变态的，当然是那位从2000年到印度后，就掌控了大宝人生自由和财物自由二十多年的美帝代表——竹庆本乐仁波切（Dzogchen Ponlop Rinpoche）了。为啥大宝和Bamboo承受的业报如此之象呢？难道自己的前世中的某一世真的就是 大宝暗示的是“米觉多杰”吗？可Bamboo第一次听到噶玛巴这个称号时，毫无感觉，倒是第一次看到邬金钦列多杰这个名字时，激动的不行。

由于我们的前世是无量的，我们造的业就是无量的。这点你搞清楚了的话，当我们在遇到人生不公平的时候，这时候你应该怎么想？应该站在我有生生世世这样的角度再想一想，那么你就会知道说，其实没有比今生遭遇到 这样的果报更公平的事情了。这就是因果。当然你只看今生，你会觉得：的确，为什么只发生在我身上，怎么别人都没有发生？你会觉得这不太公平。但是，如果你看自己 生生世世这样的角度去看的话，你会觉得这是很公平的。因为自己生生世世做了那么多的恶业，那么多的事情，那今生当然会有这样的果报，那当然是很公平的事。 这就是因果。
When we think that life is not fair, if we thought about the situations from our many previous lifetimes, it might be possible to think, “there is nothing fairer than this.” This is what we mean by karmic cause and effect. There is nothing truer than karmic cause and effect.

接着第三点，连历代法王和佛陀也都会遭遇到各种的痛苦和违缘、逆缘，这里想要说的是什么？
3. Suffering and obstacles occur even for beings such as the Buddha and the Karmapa.

就是，因果它很公平的，公平到什么样一种程度呢？ 连历代法王，甚至我们刚刚谈到佛陀，都会经历到痛苦。声闻我们会说，佛陀的身体还是五蕴身，当然不谈大乘的说法。按声闻小乘的说法，身体还是苦蕴身。 讲回来，就连佛陀都会经历到痛苦，各种的不幸、障碍，各种的逆缘，佛陀他也会头痛，生过病，脚也被木刺到。还有提婆达多也给他制造过非常多的麻烦和问题。
What are the limits of the fairness and rightness of karmic cause and effect? The various incarnations of the Karmapa and even the Bhagavān Buddha also experienced suffering. The foundational vehicle said that the Buddha’s body was the aggregate of suffering. The Theravada said the Buddha’s body was the truth of suffering, meaning that these beings could experience suffering, and encounter unhappiness, obstacles, and adversity.

我们再看看历代法王，很多时候我觉得，历代法王他们吃过的苦，可能一般人都没有经验过。先不谈其他法王，就说我自己吧！我自己经历到的一些幸苦， 可能很多人都没有经历过。这就不多说了。总之，历代的法王，他们无论在政治，当时的环境，还有在教派，各种复杂的问题上，他们遭遇过的挑战、 障碍和压力，那种经验和程度，可以说一般人根本无法想象。甚至说了，无法相信。
With the various Karmapas, the amount of adversity and hardship they experienced was more frequent and greater than most ordinary people had. They were caught in the middle of innumerable conflicts, obstacles, and political, environmental, and sectarian pressures that ordinary people could not comprehend.

可是，他们还是坚持着，一路走过来。你说看到他们放弃过吗？ 从来没有。当然一方面来说，是因为历代法王，他们有无比的勇气和智慧，他们能够坚持下来。但另外一方面更重要的是什么？是他们的态度。就是他们 从来没有觉得：人生不公平。（Bamboo：从要饿死的小孩一跃成为西藏首富，当然不会觉得不公平。） 他们也从来没有怀疑过因果。每一世的法王，他们都认为，我自己遭受的这些痛苦，还有各种的艰难，都是因为自己过去造作恶业的果报。他们就是抱着这样的态度， 所以能够一路坚定地走下去。这说明了什么呢？就是说明了他们内心对于因果的深信和坚定不移。而且他们深信因果法则是公平的，所以，无论他们遭受再怎么样 恶劣的情况，也都能够甘之如饴，能够心甘情愿地承受。 从来不会放弃。甚至，一丝一毫都没有动摇过他们对众生的关爱、悲心。还有对于三宝的信心（Bamboo：对财宝的信心)。
Yet the Karmapas never felt unable to continue taking steps forward or wanted to give up. They had courage and prajña unlike anyone else, so they were able to keep moving forward. They did not see this life as being unfair. They never doubted karmic cause and effect—that all the difficulties and suffering they experienced now were the result of bad karma from the past. They were certain that karmic cause and effect was fair, right, and true. With that courage, no matter what bad event occurred, from deep within, they were able to accept it and forbear it. They never gave up on the path ahead or even wavered the slightest in their loving kindness toward others and their faith and belief in the Three Jewels.

所以，我们和历代法王的差别不是有没有遭遇到一样的挑战、困境，我们遭遇的困境、挑战，他们一定比我们更多。所以，不是在于遭遇到什么样的困境、挑战，有没有 遭遇到挑战、困境，而是在于法王们在面对这些挑战的时候，他们具有和我们完全不同的态度。

他们在面对这些挑战的时候，态度是什么呢？他们不会责怪别人，他们不会抱怨，他们也不会记仇、记恨。他们甚至对于想要将他们置于死地的那些人，他们都会想说，这些人 真可怜，他们这些人，自己都不知道自己在做什么样的恶业，真是太愚痴了。他们完全被自己的烦恼蒙蔽住了。他们未来遭遇到的果报，有多么恐怖、可怕，他们都不知道。 所以，历代法王是对他们升起更深的怜悯之心。所以，历代的法王对于那些伤害他们，欺负他们的人，攻击他们的人，完全没有恨意。连生气都很难，而且因为他们深信因果， 所以，对于他们更升起怜悯的心。
The previous Karmapas viewed adversity and difficulty differently. They never blamed, accused, or held grudges against anyone even if people threatened their lives, because these people did not understand the bad karma they are committing and did not know the terrifying karma awaiting them in the future. The Karmapas had even more love and compassion for these people who were controlled by their karma and afflictions. When people harmed or blamed the Karmapas, the Karmapas never even got annoyed. The adversity created by these people became a cause for love the other and increasing their bodhicitta.

我们看到历代的法王，每一代法王性格上也都不同。有些法王呢，比较严肃，比较有性格，比较有脾气。这些比较严肃的、有脾气的这些法王，他们在对弟子教育的方式上， 也比较严厉，给人感觉就是他很严厉。就有点像是严厉的母亲是一样的，这样的母亲就很担心自己的孩子，会步入歧途，一紧张起来，怕孩子会出什么事，当然就会很严厉。 他是比任何人都更操心、更紧张的。
Among the different incarnations of the Karmapa, some appeared rather wrathful and short-tempered. Looking from the outside, they seemed to have strict or untamed characters. But in actuality, they were like a loving mother with a bit of a temper. Their external appearance was like a mother worried about their children going down a mistaken path, so she would get angry and scold them.

虽然是这个样子，像平时我们说文殊等等菩萨，会说他们是童子，文殊童子，是在说什么呢？是说菩萨的心性是很天真、淳朴的，就像 是孩子、童子是一样的。不像是大人，心思是很复杂的，孩子不复杂，所以为什么称菩萨们童子一样。
The Karmapa extended the analogy further by describing how the bodhisattvas like Subhuti and Mañjuśrī, were called “youthful” because they had childlike characters that were uncontrived and clean and could not be as complicated as adults,

所以，历代的法王虽然他们好像很严厉，有一些比较有个性、很严肃的。但其实他们也像是童子，像孩子一样，心其实是非常的纯真的（Bamboo：没看出来）。还有一些法王 呢，他的性格是比较温和的，这我们当然就不用讲太多，像温柔的慈母一样，非常的呵护、非常的包容，再做错事，还是爱着这个孩子（Bamboo：谁啊？）还是想着帮他解决困难。 所以，无论是以这种严厉的方式，或者以这种慈爱、温和的方式，两种目的都是一样的。
so the Karmapas who appeared rather angry were like these children on the inside. There were also Karmapas with peaceful characters. They were all like mothers with loving and gentle characters who, no matter how many mistakes their children made, loved them all the more. Wrathful or peaceful, the Karmapas had the same aims.

所以任何人，这里讲回来，我们都会经历到痛苦和不幸的，无论是外在的压力，还是精神上的一些折磨，还是生理上，我们会遇到各种衰老，各种疾病等等。没有人例外，都会 遇到。但有些人看，唉~不怎么幸苦啊！一生很顺遂。但有些人看他这么努力，最后还是一事无成。
There is no one who has not encountered suffering and difficulties.

如果一个不相信因果的人，他看到这样的情况，就会说：“人生是不公平的，有些人是不劳而获的；有些人再怎么努力，什么都得不到。人生不公平。”不相信因果的人会这么说。
If we do not believe in karmic cause and effect, we will see this life as unfair. But if we think in detail, if we don’t believe in karmic cause and effect at all, then how would we accomplish anything at all?

但是无论如何，或许我们现在看不到前世，也记不起前世，但是我们只要记得， 现在的经历，都是过去生所做的事情所结的果。如果深信这一点，就会对我们有帮助。至少有这样的一个相信的话，我们会发现说，其实人生是公平的，而且没有比这更公平的人生了。

换个角度来想，如果我们不相信因果，其实大部分的人，并不百分之百地相信，但是不是完全不相信“因果”呢？也很难说你真的不相信因果。什么意思？
We all have a certain degree of belief in karmic cause and effect.

首先，我们说，如果我们不相信因果的话，那你现在为什么还要这么努力呢？譬如说，如果你不相信因果，你干嘛还那么努力地种田呢？那么努力地工作呢？ 那么努力地种田，就是希望会种出东西，能够开花结果，不是吗？所以，我们一再地工作付出，不就是为了要得到回报吗？如果你不相信因果，没有因果， 那么你也不会这么努力，不是吗？换句话说，其实我们每个人心中，都是多少相信因果的。但是，我们的问题主要在哪里呢？
Why do farmers plant fields? If they did not believe it would bring a crop, they would not plant. Will the effort we make now produce a result? We do things with expectations and hopes. If we did not, is it possible that we would work for anything?Without karmic cause and effect, there would be no hope or reward from anything we do.

因为因果，它不是昨天、明天的事情，因为时间太长，谈到生生世世，这个时间拉得太久了。第一点，我们也看不到，过去生做了什么事，我们也记不得。 再来，时间也太长了，让我们也变得松懈，变得懒散了，反正我不记得，我会这样说。会说，反正也记不起过去的事情。总之，讲回来，我们心中还是有一点相信因果，但是没有象经典中说的，百分之百相信因果。
However, sometimes “past and future lives” stretches into such a long time, and since we do not remember the events of past lives, we wonder why things happen to us now.

再来，我们说，佛法中的『四圣谛』，其中第一个「苦谛」说的就是，轮回当中都是苦，一点点快乐都没有。经典中，把苦分为很多种，今天不用细说有哪几种。 但是不管哪几种，我们现在经验到的这些苦，比如说「八苦」等等，只要你在轮回当中，反正就是会发生的苦。不管你再怎么抗拒，再怎么逃避，都逃避不了，你都抗拒不了， 你还是会苦。这也是我们为什么要学佛，你为什么要求解脱，要出离轮回，不是吗？如果这个轮回当中，没有苦，都是快乐的话，还修什么行呢？就是因为人生、轮回它就是苦，不是被你经验到之后，才变成苦的。
When we teach the presentation of suffering in the Four Noble Truths, it says that while we are in saṃsāra, there is only suffering, and not even an instant of pleasure. The Buddhist texts talk about many different types of suffering, coarse and subtle, but in our lives the sufferings we experience, such as the eight types of suffering, occur simply because we are in saṃsāra. They will happen to us. No matter how much we try to avoid them, we cannot stop them. That is why we practice the Dharma. That is why we try to reach liberation. If there were no suffering in saṃsāra and there were happiness, why would we have to practice Dharma? Why would we seek liberation? Human life and saṃsāra are suffering from the beginning; it is not only when we experience pain and adversity that we experience suffering.

对待逆缘的态度

再来，第四个是什么呢？想说的就是，对这些违缘、逆缘，还有痛苦的态度。
4. Whenever we have bad or good situations, it depends on the mind.

所以，总结的来讲，我们生命中有这些挫折、痛苦、不幸，但是，这些发生的时候，关键都在于我们的态度， 我们的态度很重要，也就说，一件事情是好事还是坏事，是取决于我们的心态。
When difficulties, sufferings, and adversities occur in our lives, the most crucial point is that they depend on how we look at them. When we analyze a hardship or suffering, it depends on how the mind thinks about the situation.

做一个比喻，譬如说，桌子上有一个杯子，这个杯子里面只有半杯水，乐观的人会说：“哇，还有半杯水。”悲观的人 会说：“怎么只剩半杯水了。”就像是这个比喻。

所以，遇到了生命中很多的逆缘、挫折的时候，一个悲观的人就会觉得：唉呀，我怎么那么倒霉，受欺负怎么都是我。为什么生病的都是我。" 譬如说，我们现在得到新冠疫情，怎么都是我之类的，很多这样的想法。但如果一个乐观的人，就会觉得说，当他遇到这些困难、挑战时，他会说：“这就是我过去生的果报嘛。这是我人生的一个挑战， 像是一个考试吧。”再乐观的，他会想：这是我消除恶业的一个好机会。
When adversity and obstacles arise, the pessimist will say, “Why is this happening to me? Why am I being blamed?” and feel unfairly treated. The optimist will say, “This life is the karmic result of the previous lives. This is a test in this life. It’s giving me real training. It’s an opportunity for me to purify my karma from the past.”

而且，有一些恶业果报，你站在只是今生角度来看，好像觉得很严重，但是如果从多生多世做比较的话，根本没那么严重，
There are many situations where, if we only think about them for this lifetime, they seem huge, but when we think about them in terms of many lifetimes, the situations may seem tiny among all the previous situations faced.

总之，我们的人生就是你心的一个展现、变化而已。心态是一切的核心。这真的是最重要、最重要的部分。所以，一定要掌握自己的心。也就是我们的心态是最重要的部分。
Whether the situation is good or bad primarily depends on the way you think, and the way you view it. For that reason, you have to take care of your mind. You have to gain control over your mind. You must take interest in paying attention to how you think about things. The root of everything comes down to mind.

再来第5个颂文里，重点就是面对逆缘的时候，要像是谷底一样，可以累积福气。
5. When adversity occurs, we can accumulate vast merit.

这什么意思呢？就是如果你正在遭遇逆缘、障碍，你现在是人生的谷底，生活中你正遇到不幸和灾难的时候， 你要想自己就像是山谷一样。但是你要想，谷底是好的，这是最容易累积福报的。这什么意思呢？因为你看，水就是往低处流嘛，水不会往高处走的。水会往低处流，同样，我们会说，我在人生的谷底， 这是遭遇到各种灾难不幸的时候，你在谷底的时候，你要有一个转念：这就是你累积福报最好的机会。那你怎么累积呢？或者你要怎么转你这个念，去累积福报呢？
When adversity occurs or we are in the hardest point of our lives, we need to understand that it is like being at the bottom of a ravine, and this is the best time to accumulate merit. “Merit” is like water rushing down a ravine that needs to flow to lower ground, so that is the best point to gather the accumulation of merit. We need to carefully consider how we accumulate merit and not miss that opportunity:

1. 首先，你要想，你要转一个念，这是我消业的大好机会。然后，乘这样的机会，你好好地修持，积聚资粮、清除罪障。
   When we have adversity, we need to recognize that it is the best opportunity to gather the accumulations to purify obscurations.
2. 第2个转念是什么？就是，别人如果这时候伤害我，你不要想伤害对方， 你反而要对别人更好，因为这个时候，福报会能够增长，是翻倍的。这就像是一个怎么样的生意呢？这是一个你“一本万利”赚取福报的大好机会。什么意思，因为如果别人对你好，你自然 会对别人好嘛；但是如果别人伤害你，你还对他好的话，这机会是很难得的。这个时候，如果你能够以德报怨，你反而是对他更好的话，这个福报是更大的，是翻倍增长的。（Bamboo：大宝就是这样的，越欺负他狠的仁波切，他就夸的越起劲。）
   When someone causes us harm, we must not harbor malicious thoughts toward the other but keep a benevolent motivation. This will multiply our merit exponentially.
3. 第3点，你要转什么念呢？你要想说，当你面对逆境的时候，你要想说，这就是考验自己的机会、锻炼自己的机会。噶当派的祖师不是这样说吗：逆缘就是善知识。具德的善知识，就是能够改变你的心， 让你的心进步；能够锻炼你的心，让你的心有进步的，这个就叫好的老师，好的善知识。所以，逆缘就像是这样一个好的老师，能够锻炼我们的心。
   When we have adversity, it is an incredible opportunity to train our minds. As the Kadampa Geshe Langri Tangpa said, “Adversity is a spiritual friend.” An authentic spiritual friend or lama means someone who can change or improve your mind.

这一点就像是，你要看一个武士，或者军人有没有真功夫，那上了战场就知道。平常真的练啊练，不知道他功夫怎么样，真的你把他派上战场，你就知道他有没有真功夫了。修行也是这个样子，平常舒舒服服过日子，那谁都可以像是个修行人——
If you’re a soldier, the best training is having had actual experience in battle. If you have only experienced mock exercises in training, it’s completely different from fighting in battle with experience. If we are always having good times, anyone can look like a good dharma practitioner.

“哦~嗡嘛尼贝美吽，哇~好可怜喏。”好慈悲~谁都可以有那样修行人的样子。

但是，很多境界出现的时候，才能看得出是不是真的相信因果、相信三宝，或者相信上师。所以，遇到境界的时候，考验的时候，就是真的要修行的时候。这是最重要的。
Hardships let you know if you have faith in the Three Jewels and the gurus. When we encounter adversity, we know whether we believe in karmic cause and effect and that is when we know we have faith in the Three Jewels and the gurus.

尤其真的最重要的，就是我们每一个人终有一天都会临终躺在最后的那一张床上，呼吸着生命中最后那一口气，那时候一定要记得，只有三宝、佛法和上师是唯一的救护。那个时候，救护只有谁，只有上师、三宝或者佛法。一定会有这样的一天的。那个时候，如果心中能够带着无比的信心，那么你就能够坦然面对一切的 挑战、痛苦和害怕。但是，如果你现在不好好准备，在临终的那一刻来不及的。
The crucial point is when we are on our deathbeds breathing our last. We need to remember that this is the time when there is nothing else to do but to entrust ourselves to the Three Jewels and the gurus. At that time, faith and belief will make us able to face up to all the terrors and suffering, so we need to do the preparations for that now.

你现在的那种痛苦，你舒舒服服过日子的时候，你都面对不了这些痛苦，那么在临终的时候，那样子大的死亡的痛苦， 你想要能够轻松的面对吗？那是不可能的，所以现在就要开始做好准备，当你现在，你的逆缘，你现在生活中正在进行的障碍跟困难，这就是我们现在最好、最好修行的时候，一定要把握住！
The times when adversity occur are the best times for us to improve our practice. It is important not to let the adversity pass us by. We do not have to go look for it, because the day will come, and when it arrives, we should not miss the opportunity. It is better if we do not have adversity and suffer, but we should be prepared and not immediately panic or lose courage. We need to have more courage, and counsel ourselves and not miss that opportunity. This is very important.

当然，生命中不要有逆缘、障碍，或困难，所以不要听完这个说：好，我赶快去找困难、找障碍，自讨苦吃。我不是这个意思。而是，别担心，一定会有的，自然就会有的。记得在碰到的时候， 要把握好，然后要记得去面对它。这是修行的机会，不需要去自讨苦吃的，但是遇到的时候记得不要害怕、不要慌张，一定要有信心，记得要鼓励好自己，记得修行。

就像前面我说过，过去的祖师、 圣者、大师和我们的差别在哪里？不是他们有没有受过苦，或是有没有受过挫折，他们一定比我们受过困难多嘛。因为他们是这样的大师嘛，做的事绝对比我们多，所以重点是什么呢？是他们面对 痛苦、困难的时候，他们还能够坚持下去，他们能够超越那些痛苦。我们是遇到什么样的痛苦，就被这个苦打趴了。怎么样可以站起来，怎么样可以不被打败，这就很重要。这要跟这些祖师们去学习。
The difference between the great beings and us is whenever they have suffering and problems. The great beings often have greater adversities because they have vaster greater activities. The biggest difference is that when difficulties come, they rise to the difficulty, and they move forward. When we have adversity, we need to learn how to stand up and move forward too. That is why we need to study the great beings and look at their liberation stories.

创古老妖「嗝屁祈愿文」

课程是讲到这里，接下来有一个口传。
The Gyalwang Karmapa then said the teaching itself had come to an end. But now, he had a transmission he wanted to give to everyone.

什么口传呢？2019年，当时我在欧洲，过去祖师常常会有一些净观，有时候甚至亲见到一些什么样的瑞相，我是从来都没有这样子的净观。但是那一年在欧洲，有一天晚上做梦，梦到创古仁波切，当时我在为仁波切献“长寿献供”，然后我也念了一个《长寿祈请文》，我在梦中是念了、还是写了，总之， 是写了、念了一个仁波切的《长寿祈请文》。醒来之后，我还记得梦中为创古仁波切念的那个《祈请文》，我就想，这个缘起蛮特别的。因为平常，我很少做这样的梦，我就觉得很特别，就写下来了。
He then mused about how all the great beings had great dreams and signs and he thought he had never had these signs, but that this never happened to him. Then one night in 2019, he had a dream where he met Kyabje Thrangu Rinpoche. In the dream, the Karmapa was making a long-life offering to Rinpoche and was reciting a long-life prayer he had written. Since this was a connection that didn’t usually happen, he felt great amazement. He remembered a good deal of the long-life prayer and wrote it down.

后来，透过别人，供养给了创古仁波切。总之，大概是这样子，也不多说了。

Bamboo评论：这个“别人”，当然就是自2000年，到印度后，就一直掌控着大宝人身自由的竹庆本乐仁波切（Dzogchen Ponlop Rinpoche）了，这位宁玛派的美帝特派员。也只有写给比他更狠的背后是达赖集团和王公公的双头蛇——创古老妖的文章，他才不敢扣留。

创古仁波切可以说是这样一位大师，尤其是我们冈仓噶举当中最具恩德这样子殊胜的一位大师。
He said, “Kyabje Thrangu Rinpoche is one of the greatest lamas who, through his kindness, has always done whatever he can for the teachings of the Kagyu monasteries.”

Bamboo评论：16世噶玛巴死后，创古老妖就派了他自己寺庙里的两个喇嘛——卡塔仁波切和竹奔仁波切，打着16世噶玛巴的名义去掌管了美国KTD和西藏的楚布寺。试想，16世噶玛巴为啥自己隆德寺的僧人不派，要派创古寺的人去 ，而且还是派一个一句英语都不会的，去掌管美国的寺庙呢？阿贡仁波切被杀后，他英国的桑耶寺，也是创古寺的人去当了闭关中心的总指导；欧洲的噶举寺庙和中心是林古仁波切打着大宝的旗号掌控着，2018年初，Bamboo 在尼泊尔加德满都的创古寺，就刚好碰见林古仁波切从德国赶来，等着见创古老妖。聊了几句，才觉悟，他其实是创古老妖的弟子。第三世蒋贡康楚仁波切留下的尼泊尔普拉哈里寺，也被创古老妖蚕食成了创古普拉哈里寺。 更不要说，竹清仁波切全身不遂，成了废人后，他的女弟子们全成了创古老妖的人了。
所以，不要说国内如雨后春笋般冒出的好像30多家创古寺庙和尼寺了，国外的噶举派寺庙，除了夏玛带走的那些不动产，被嘉察仁波切打着大宝名义掌控的隆德寺；大司徒仁波切净身出户自创的“智慧林”；确戒仁波切自创的列些林； 还有那个不丹国籍的桑杰年巴的寺庙，其余所有噶举派的寺庙都尽入了他创古老妖之手，包括香巴噶举的波卡寺等。也就是说，全世界3000多座冈仓噶举的寺院和中心，应该有90%以上，都被老妖给吞了。
16世噶玛巴造的业，想挖格鲁派的弟子和密法，却挖来一条大毒蛇，不但自己早早命丧黄泉，整个冈仓噶举都尽入其口，一举完成了历代达赖三百年都未完成的任务。的确是对冈仓噶举最具恩德的一位大师，因为，这么多 乞丐，不用大宝考虑怎么养活了。

而且我们冈仓噶举当中很多的长老都已经圆寂了。波卡仁波切圆寂了，蛮年轻的时候就圆寂了；天噶仁波切圆寂了，还有很多年长的大师都圆寂了。现在还住世的堪布 竹清嘉措仁波切身体也不是那么好，现在堪千创古仁波切还是持续地在给予教学，这当然是我们非常高兴的一件事情。但是真的仁波切毕竟年纪很大了，我们常常说：一位大师，只要他住世，对于众生，就是一个很大的福报。所以，一定要祈求他越久长寿住世，越久越好，
The Karmapa recalled that many lamas had already passed away: Kyabje Bokar Rinpoche passed away at a young age; Tengyur Rinpoche passed away; many of the other old lamas have passed away; Khenpo Tsultrim Rinpoche was not in good health. However, Kyabje Thrangu Rinpoche was still performing his activities and giving teachings. Everyone should rejoice in such a good situation, since Rinpoche is very elderly, a great being, and like a great treasure. The Karmapa asked that we make the aspiration, “Please stay as long as there are sentient beings.”

Bamboo评论：噶举派中，能跟创古老妖抗衡的元老全死于非命或废了，现在想想，元凶倒是浮出了水面。

所以，我们不停地要祈请长寿住世的。我也不停地会祈请，我也从来没有断过，尤其是对所有的祖师祈请，还有对尊者（达赖喇嘛），还有对噶举的现在这些大师们，还有冈仓的很多大师们，我也总是会祈请他们能够长寿住世。为什么，因为跟我自己有关嘛。 如果我们这些大师们，他们都能够长寿住世的话，这当然太好了。如果他们不在了，那我们真的就只能说太惨了。（Bamboo：那些个长期占着茅坑不让的老妖怪、老妖婆们，都好死了！）
He also said he included this long-life prayer with all the prayers for sentient beings he made, and among them, he made long-life prayers for the Dalai Lama daily, long-life prayers for the heart sons, and all the great beings of the Karma Kagyu. He recited these daily because, “If these great beings can stay, there will be good times, and that would be very good. If they do not live, we will experience suffering. For this reason we should recite this long-life prayer for Thrangu Rinpoche.”

总之，今天我想我就给大家这样一个口传——我写的创古仁波切的《长寿文》梦中梦到的长寿文。
The Gyalwang Karmapa recited the long-life prayer for Kyabje Thrangu Rinpoche, and the translations were recited by the translators. The teaching concluded with the closing prayers.

好，接下来就是给予这个口传，大家都听得到吗？这是创古仁波切的《长寿祈请文》

སྐུ་ཚེ་寿数    ཡུན་བརྟན་稳固   གོང་上面གཉིད་ 睡眠   འཁྲུལ་སྣང་幻觉    བརྟན་བཞུགས་住世   ཕུལ་བ་献供 donate   གཉིད་སད་醒来་   སྙིགས་མ浊垢   བསྟན་འགྲོ佛教众生    སྨན་ཡོན་药费   འབོད་པ召唤

Bamboo评论:估计是用了类似『那若六法』的「梦幻瑜伽」，操控大宝做长寿供养，给他加寿。以前看达赖的一个授课视频时，也提到过类似的修法，还给下面会众发吉祥草，说是睡觉时，要放枕头下，帮助观察梦境，不知道他说的是不是“那若六法”的‘梦幻瑜伽’，但创古老妖是格鲁派 密法考试第一名，才被16世噶玛巴挖来教授四大法子密法的。

大宝这段话也点醒了Bamboo，睡觉时总醒不过来，要念一些佛菩萨的咒语才能清醒，而梦魇中会做一些违反本性的事是谁在搞鬼了。此人跟蛤蟆精、王公公和我母亲这边一直是密切合作的，都整蛊了Bamboo不知多少年。

（漏翻几句）那最后我们做回向。

Bamboo评论：给创古老妖打个四针“新冠疫苗”，以示关怀。不要打假的，一定要真的疫苗。

Bamboo评论：图片上显示，大宝写这个《祈愿文》的时间是2019年8月29日。Bamboo8月22日从上海飞往伦敦，23日，给台湾官网（kagyuoffice.org.tw）发了封电子邮件，询问大宝现在是否在德国，能否觐见。24日，得到官网的回复是：工作人员目前联系不到法王， 不确定法王是否还在德国。之后到11月底回国前都没有再收到任何台湾官网的消息。后来才知道台湾官网的经营人是妙融法师。(Bamboo：不是妙融法师，搞错了。（10/2/2022）)

最后说的这段话的其中一个意思是：我在欧洲时，你来了欧洲 也见不到我；我被美军秘密押送到了中国，被关在拉萨城郊的楚布寺，你来了拉萨学藏文，两个人都咫尺天涯了，也仍然见不到。这就是“业”。之所以说美军也参与了，是因为你看他们之后喝凉水都塞牙缝的倒霉劲，就知道得罪了谁了。

当然，他这段话的第二个意思是：他那时应该是被关在了德国的莲花戒学院——宁玛派竹庆本乐仁波切的寺院。2019年10月1日,Bamboo飞去了德国17天，德国是个公共交通少得可怜，又动不动放假，一放假 所有超市、公共汽车全部停运。你揣着钱都到处买不到吃的。尤其是原东德的地盘，警察和出租车司机都不会一点英语，公车等了三小时也等不到，走路的话，到处是无人住的森林，几天几夜也走不出去。

所以，去找个和大宝有点关系的寺庙，真是无比艰难。尤其是莲花戒学院，谷歌地图上连到达离它最近的县城的火车都没有，不知道是Bamboo去的时候刚好没有，还是原来就没有。查了半天，根本就没有任何交通 工具可以到达离它最近，可以徒步一天一夜到达的地方。没有私家车，根本去不了，只好算了。这的确是个关大宝最好的地方。

德国行的见闻

1） 2019年在伦敦，Bamboo去德国领馆申请签证，跑了三趟，最后一趟终于拿到了临时印发的三个月有效期、一个月居留期的签证。Bamboo是严格按照向领馆提交的行程走的。在第一个柏林的青旅，同房间有一个柏林一所大学的在校计算机专业研究生， 说学校没有宿舍了，临时要在这里住到12月31日。这个日期刚好是Bamboo签证有效期的最后一天。后来一查，原来德国大学都是免学费的。但Bamboo也无心在德国留学。

2） 之后按行程去了汉堡，那里的市中心有个噶举的寺庙，是唯一能方便找到的。但是去了两天，都没有人，但大门也没上锁，晚上甚至有房间亮着灯。一楼的藏族酒吧也一直关门歇业，让人纳闷。

3） 当时Bamboo手上还有一张委内瑞拉一年期的签证，盘算着可以从欧洲飞委内瑞拉再到多米尼克找大宝。结果在欧洲三个月，欧洲唯一飞委内瑞拉的航线竟然消失了。

4） 后来11月底回了国，因为包包还没冒到脸上，所以安然过了机场突然冒出来的检疫关。这之后，大宝的“中、英文官网”、facebook.com/karmapa，和泰耶多杰的官方账号都同时刊登了说是泰耶多杰和大宝一起 合写的“夏玛巴转世祈愿文”，如果Bamboo像以前那样冲动的话，或许会乘着12月31日的德国签证有效期到期前，用掉剩下的13天签证期去法国问泰耶多杰大宝的消息。只可惜，Bamboo同学早已非那“吴下阿蒙”。

这些不知道是否就是“业力”，如果说“师徒始终不能相见”，这都是”业“，“业”不能改的话，那些“忏悔文”“除障法”写来是干嘛用的呢？安慰剂吗？