第一篇、前言

The reason why I invited the Uchos and representatives from 19 Kagyu monasteries of Nepal and India here is to express my thoughts on future planning of Kagyu Monlams.
今天在這裡有從尼泊爾、印度等地至少十九所噶舉寺院的維那、糾察以及代表前來，這次我（噶瑪巴）通知各位來此的主要用意是，想陳述自己對於噶舉祈願法會的一些想法。

Firstly about myself, I have spent my childhood like an ordinary child in my country. Later the Kagyupas gave me the grand name of Karmapa. My responsibility became quite heavy and my concern about Kagyupa flows naturally.
首先，要談談我個人的簡歷。我幼年時期在家鄉的生活就如同普通孩子一般，此後，噶舉派賜予我「噶瑪巴」這大名，使得我的責任變得重大，自然而然便會思考起噶舉教內的法務。

Frankly speaking, it will not be possible for me to compete with the kindness and the activities of previous Karmapas but timely change is important.
基本上以我個人角度而言，自己是比不上歷代至尊噶瑪巴的悲心與功業的，然而適時地做一些改變也是非常重要的。

Coming to the point of talking on Kagyu Monlam, this is not an inovation after we reached India. This was initiated three hundred years back, by the 7th Karmapa Chodrak Gyatso, the 8th Karmapa Mikyo Dorje, the 9th Karmapa Wangchuk Dorje, and the 10th Karmapa Choying Dorje. During those days, although it was not called Kagyu Monlam specifically, but all Kagyupas gathered to appreciate the kindness of Gautama Buddha and to pray for peace in the world, just like today's Kagyu Monlam.
現在要正式談論關於噶舉祈願法會的問題。所謂「噶舉祈願法會」並不是我們來到印度之後才產生的，早在三百多年以前，第七世噶瑪巴確札嘉措、第八世噶瑪巴米 覺多傑、第九世噶瑪巴旺秋多傑、以及第十世噶瑪巴確映多傑等時期，確有舉行過將大多數的噶舉教派匯集一處，感懷本師釋加牟尼佛之恩德，並祈禱世界及周圍區 域的和平安樂，當時雖未稱為「噶舉祈願法會」，但其意義是與噶舉祈願法會相似的。

Similarly during the 7th Karmapa Chodrak Gyastso, the tradition of celebrating the four major festivals associated with the life of Buddha and especially celebrating the Chotrul Duechen, on the first month of the lunar calendar existed then.. During the festival, the precious relics of the garchen, yellow gold, dark gold and many other offerings never heard and seen in Tibet used to be displayed and changed daily. Karmapa Chodrak Gyatso would prostrate in front of the offerings.
若以第七世噶瑪巴確札嘉措的時期而論，在佛教四大節日，尤其是神變節時，便有習俗舉行盛大的祈願法會。他們陳列當時最為不可思議的聖物，並於聖物前方供有 黃金、紅金等豐盛供養，而且每天更換過去藏地未聞未見的各式各樣供品。第七世噶瑪巴確札嘉措更是自己在薄墊上行禮拜。

In the mornings, he would himself recite the Great Aspiration prayer, which is one of the most important prayers today, with great respect. In the evenings the stories of the great masters of India and Tibet would be performed in wonderful song and dance drama.
清晨唸誦祈願文，當時採用現今極為重視的「大法行文」中的「大祈願文」，噶瑪巴並依照「清淨佛土願文」的唸誦方式，親口奉誦祈願文。午後，安排有為印、藏諸多賢哲與諸善王說唱歷史的活動，以及巨型歌舞表演。

Chotrul dawa coincides with Buddha’s festival and the Tibetan New Year. Normally, Karmapa Chodrak Gyatso did not grant long audiences to his faithful, but when tea is served to the Sangha the public was granted very short audiences. However during the relatively long morning prayer session the public would come just to have a glimpse of the Karmapa. According to the records the general public would come to watch the Garpa Losar performance of the year.
第七世噶瑪巴確札嘉措平日沒有賜見諸多信眾的習俗，而在神變月和藏曆新年兩大節日會合之際群眾聚集的五六天內，唯有在茶會時給予片刻的賜見，並不允許長時間的會見。而當時的祈願法會，在清晨奉誦祈願儀軌時因坐香較長，諸多信眾時常只為了瞻仰而來。此外一般的人則是為了看表演，相互談論新年的節目多與少而來。上述所言皆為歷史的記載。

Since we have to try to follow the footsteps of our past masters as closely as possible, it is very important to understand and study the great deeds of these noble masters, and practice the true Dharma even in these degenerate times.
總之，既然我們大家都認為自己在追隨著過去的至尊大德們，因此勢必要真的付諸實行，切實的效法。

I myself have consistently studied the history and deeds of our past masters, and I hope that the Monlam ceremony should not just be good, but should be excellent in all respects.
我們當要研究歷代至尊大德們在過去歷史上的事蹟功業，就算 在這惡劫時期，若能依教奉行如法修持仍是至為重要。我自己也不斷的參閱了許多祖師前輩的傳記事蹟，也希望噶舉祈願法會到目前為止不僅是好而已，而是能夠更 精益求精、更上層樓。

第二篇、儀軌唸誦
Aspiration Prayer Rituals

Although there is nothing wrong in reading from the compilation of the Kagyu Monlam prayer book which is red in color, but there is also The 20 Chapter Aspiration Prayers composed by the 7th Karmapa Chodrak Gyatso. During the great masters’s time, this prayer used to be read during the Gar-Ki Chotrul Monlam.
首先談到有關儀軌的部分，通常噶舉祈願法會所用的紅色「唸誦匯編」課誦本並非有什麼不合宜之處，然而在第七世噶瑪巴確札嘉措編著的一套名為「祈願儀軌二十 支供」的唸誦儀軌時起，每當舉行神變法會等大節日時就會諷誦此儀軌。

I have received such a prayer book, and it is a very good one. It is Sutra rituals which are the teachings of the Buddha. There are also other compilation of prayers of each particular lineage of Buddhism which therefore often cause inconvenience to many who attend the Monlam from other lineages, such as Sakya, Nyingma and Geluk.
如今這樣一本舊書到我手上，一看之下感到非常的好，這是一部佛陀親說的顯乘儀軌。 此外在一些「唸誦匯編」裡，大多是自宗自派的祈願文，然而前來參加祈願法會的各教派僧人，有薩迦、格魯、噶舉、寧瑪等等。他們在唸誦時好像有些不習慣和不 順暢。

Since Buddha’s teachings are universally respected and beyond any doubts, I feel that it would be most suitable if we can recite these prayers as compiled by Karmapa Chodrak Gyatso.
所以若能將此佛語經典作為祈願儀軌，由於是佛陀親口宣說的法語，大家除了恭敬外便不會再有其他的分別心。因此，我們以後應誦持噶瑪巴確札嘉措所著作 之儀軌為好。

I am presently compiling and editing this prayer book. The 20 Chapter Aspiration Prayers was first recited during the Lhabab Duechen which is on the 15th day of the 9 th month. Thereafter, whenever there is a major Buddhist festival these prayers are chanted with sincere aspiration vows, and as recorded in the Chojung Khe-pai and Kamtsang Chojung texts, miraculous incidents would occur, such as the appearance of rainbows, the raining of flowers, in Kongpo district where eagles are rarely seen, many eagles are seen circling the skies, the ground covered with fresh flowers, and fragrant rain. Therefore, we will base our prayers on this compilation.
我目前正在匯編並校正此書，這「祈願儀軌二十支供」最初在「工布」裡面一地區啟建法會，首誦的當天，是九月十五「天降節」當日；此後每逢佛陀 的大節日，於修誦此儀軌時發願發心，其後每修此法時皆天空出現彩虹，降下花雨。通常在「工布」地區是不會有鵰飛來，但當時卻見鵰在空中飛轉盤旋，滿地長滿鮮花，雨滴奇異香味，種種無量殊勝異象讓人難以言喻，非筆墨所能形容，這在《賢者喜宴》和《岡倉法基》等書中皆有記載。

It is also necessary to add some supplements, such as the popular prayers composed by ancient Indian masters in praise of Buddha, Kyebar Phagto, Lha le phuljung, Ngag wo ngag to, and Topa Gya Nga chupa. I think it will be very good if we recite these prayers.
此儀軌內加上一些補遺是可能有必要的，譬如由以前印度祖師們所著作，非常流行的「佛陀讚頌」像「殊勝讚」、「超聖讚」、「尊聖讚」以及「一百五十禮讚文」等大讚文，我想如能唸誦此類大讚是最好的。

Normally when we recite the long life prayers, we only recite Kamtsang prayers, which is necessary. Earlier this was known as Kamtsang Monlam but now it is called Kagyu Monlam, a very grand name. So the prayer compilation has to match the grand name. Otherwise the name and the fact may not match.
此外平常我們所唸誦的長壽文，大多都是岡倉派的，這些當然是需要的。尤其在過去只是名為「岡倉祈願法會」，但是既然現在已經改為「噶舉祈願」這個莊嚴的名 字，若是在儀軌上不夠弘廣，將會表裡不一、名不符實了。

We started this Kagyu Monlam for the development of Buddha dharma in general and Kagyu teachings in particular. We should also recite the prayer for long life of the great masters of Drikung Kagyu, Drukpa Kagyu and Taklung Kagyu. Otherwise it will be biased, and will harm the unity of Kagyu. Similarly since Rumtek and Sherabling are the two major monasteries of Kamtsang, the chant masters of these two monasteries should lead the daily prayers alternately. Since the recitation of the prayers this time is slightly different from before, I will explain them in detail later on.
我們所舉辦的噶舉祈願法會是為了弘揚公正無私的佛教，尤其是噶舉傳承，因此噶舉派中的直貢、竹巴、 達隆等噶舉的所有法王的長壽文也需要唸誦，不然有可能會損害噶舉派的團結。此外唸誦時的維那師（領唱師），暫時由岡倉的「隆徳寺」和「智慧林」兩大寺的維 那師每日輪值領誦。儀軌的唸誦方式與往常稍有不同。這些我想在以後再做詳細說明。

第三篇、法會規矩
Prayer Ceremony Rules of Conduct

As we all are followers of Buddha so we must follow the three advices of Buddha. If one is an ordained monk, he must obey the precepts of the Rabjung. If one is a Buddhist layman he must obey the precepts the Ge-nyen. Although both Gelong and Ge-tsul monks attend the Kagyu Monlam, yet many of them lack some of their required possessions.
第二，關於會場秩序，我們都是本師釋迦牟尼佛的後繼追隨者，應當敬重佛所宣說的三學，凡是出家人就一定要信守出家戒，若是居士就一定要信守居士戒。然而前 來參與法會的雖有比丘、沙彌等諸僧眾，但各自的資具好像不甚齊全；

For example some Gelongs don't have Namjar, some don't have Thango and Lhungsey. Many things are lacking. According to the ancient by laws of Kagyu monastery, all Gelong must have the three possessions: the three dharma robes, a begging bowl and a sitting mat. It was compulsory to have them.
譬如，多數比丘沒有祖衣、沒有僧裙（比丘戒下衣）以及沒有缽盂者也占大多數，物資頗匱 乏。以往噶舉前輩們的寺院規章條例上只要是比丘就必須具足三法衣、缽盂、敷具等。

According to regulations in the Karma Shungluk Ling, laid down by the 8th Karmapa Mikyo Dorje it was stressed that in this institution of monks the three robes, sitting mat and bowl are absolute requirements. Therefore, in our Kagyu Monlam, even if we could not provide for the all Getsuls, but at least we must provide for all the Gelongs as soon as possible. The crescent-shaped cape is also necessary because mornings and evenings in Bodhgaya is cold. Wearing a coat or wrapping the shawl (gsan) on the head is not correct so the crescent-shaped cape is both comfortable and acceptable by rule.
何況第八世噶瑪巴曾在「噶瑪理論院」的規章條例上鄭重規定，僧眾必須具足 三法衣，缽盂、敷具、濾水帶等資具。參加祈願法會的沙彌佔大多數，我們在舉辦前雖不能很快為大家籌備資具，但比丘的三法衣、缽盂、敷具等是一定必要的；此 外還需要一件半月形大氅，因為在金剛座那裡早晚天氣寒冷，穿著上衣又不可行，用披衣覆蓋而坐又顯得不適當，若是披掛半月形大氅，既溫暖又符合制度。

The three dharma robes are skirt(thango), shawl (lago, chogo), and shawl(namjar). Since these are important, I have given a small amount offering to the representatives of the monasteries to provide the required robes for the monks. Actually an under-garment beneath the present skirt is necessary, so we thought a lighter under-garment would be better. The color also must be the three permissible ones. I will give a sample of the colors tomorrow.
三法衣 即祖衣、七衣和五衣，具備這些是非常重要的。我通知各寺院的代表到此，準備微薄襯金給各位，希望各寺為比丘們準備五衣、七衣和祖衣。實際上還需要在僧裙內 穿下裙，也就是說，把我們現在所穿的下裙穿在僧裙內，但這樣會顯得很厚，我想可以用較薄的裙子來代替它；另外衣服的顏色上，必須要沿用如法三色為標準，我 明天將會把顏色樣本交給大家。

The proper way of wearing the three dharma robes must be according to the prescribed rules. According to Karmapa Mikyo Dorje, the three dharma robes should be worn around from the top of the shoulders and should not cover the face or twisted in a casual manner. Especially the under-garment and skirt should reach up to the ankles and not any longer than that. The vest (tongaks) must be neatly tucked under the belt. Vinaya rules also prescribed blessing for the possessions. Therefore, the fully ordained monks must have their robes (Namjar) duly blessed.
三法衣的搭衣威儀也要符合規則，佛制三衣必須圓整外，遮口、扭綁，拖地等皆不 許可。僧裙及下裙的穿著，要注意裙襬稍觸腳背即可，不可太過下垂至地。坎肩背心需置於裙內，比丘也要按照律典中規定的資具加持方式，各自請求資具加持。

I hope that during the Kagyu Monlam, all fully ordained monks will take the Mahayana vows (Bodhisattva's vow) every morning. Those Getsuls and laypersons, who wish to take vows may also do so and abstain from taking evening meals.
在噶舉祈願法會期間，我希望所有比丘每日清晨都要施行大乘布薩，其餘沙彌、在家男女眾等若有信受，也可依個人意願受取布薩，並且要過午不食。

On the first day of sojong, four senior fully ordained monks from this congregation will deliver the Mahayana vows and bless the possessions.
法會第一天的大乘布薩，由法會眾中的某四位戒臘長老比丘給予大乘布薩，同時也要賜與資具之加持。

While attending the assembly, the fully ordained monks will wear the skirt (thangsham) and under-garment (thangsham san), wrap the dharma robe(lago, chogo), and the shawl (nulsan) around the shoulders, drape the shawl(namjar) on the shoulder, wear the crescent-shaped cape (dhakham) on the back, yellow hat and begging bowl in hands, prostrate three times and proceed to their seats in an orderly way.
在進入法會壇場時，諸比丘要穿僧裙和披衣，在掩腋衣外再圓 整披上法衣，肩搭祖衣，背披半月形大氅，手持尖帽和缽盂，進入壇場在佛前三頂禮後即可循列入座。

When the master lama is seated the hats must be held in the hands to show respect, and put on the right side when seated.
上師入座時，僧眾需手持尖帽表示恭敬，坐下時放於右側。

While coming to attend the teachings, one need only drape the shawl(namjar) on the shoulders and the dharma robe(lago, chogo) wrapped around the shoulders, but there is no need to carry the bowl, the hat and the crescent-shaped cape (dhakham).
前來聽法時，只需肩搭祖衣，並圓整穿著法衣，至於缽盂和半月形大氅及尖帽可以不帶。

According to tantra, it says that during the assembly and teaching if some one has to leave the room they must prostrate three times before leaving as a form of seeking permission and three times before sitting down as a form of apologizing.
續云：在法會中和聽法期間，若要出堂，必需先行三頂禮以示告假，並於回座 時三頂禮以示請求寬恕。

The multi-color hat that we wear used to be called meditation hat and perhaps only great mediators(sgom-chens), used to wear them. Karmapa Mikyo Dorje said, in the rules for monasteries, that the yellow hat(tse sha) must be worn, and that in most large monasteries it was the custom to wear this hat.
還有我們現在所帶的花帽，在以前稱為禪帽，當時只有大禪師方能戴此帽。需戴尖帽的原因是，噶瑪巴米覺多傑在寺院清規條例中，有舉出 務必戴持尖帽的規定，以及過去一些主要大道場也有戴尖帽的習俗。

The seating posture in the assembly, as laid down in some ancient rule texts, must be in accordance with the Sevenfold posture of Vairochana(Nam nang Choe dun) which is not easy. Therefore, a similar style such as legs crossed in vajra asana, hands in meditation posture(chag nyam shag), and backbones straight like an arrow, chin slightly bent down, eyes focused on the tip of nose, and meditate and recite prayers without diverting the mind from compassion and Mahamudra.
在法會坐香時，過去一些清規條例中有明訂要符合毘盧七支坐法，但要完全符合確實很難，因此可採用相符之菩薩跏趺坐姿，手結定印、脊椎正直、頸部微收、眼觀 鼻尖，最好依於菩提心和大手印而攝心安住，並將誦、修結合而把心安住在行法次第上。

Even if this is not achievable, while reciting prayers, at least we should refrain from talking or looking around casually. Otherwise such recitations are neither prayer nor meditation and one is only fooling oneself and others. This rule for prayer is not only for fully ordained monks but also applicable to novices and layperson.
即便做不到，也不可在誦經時散心雜話，五根外馳，專心唸誦經文尤其重 要，不然，法會上既不誦經，也不觀修，這是自欺欺人。法會的規矩不單是比丘要遵守，沙彌、居士等也要如此。

Moreover, one must sit in the assembly in an orderly manner.. Rows must be uniform and enough spaces left in between for tea servers and disciplinarians to walk around. The seating order must be according to Vinaya rules duly respecting seniority.
還有，在排班入座後，如云：「將膝靠攏跏趺而坐」，前後左右不可參差不齊，行列之間也要整齊寬綽，便於行茶者和糾察僧走動。法會中排班位置的戒臘順序切不可做違背律典所制的安排 。

The fully ordained monks must, before taking tea and offerings recite with folded hands the mantras for purification of the offerings,
諸比丘在飲茶與接受供養之前，要合掌唸誦陀羅尼咒：

namo baghawati sumeru kalpa rajya tathagataya aryate samnyag sambudhaya, tyatha om kalpe kalpe maha kalpe kalpepari shodhani swaha.
南摩巴格瓦地‧蘇昧如‧嘎巴‧惹加雅‧達他嘎達雅‧阿爾哈帝‧三亞三布搭雅‧達迪雅他‧嗡‧嘎悲嘎悲瑪哈嘎悲嘎悲巴利修塔尼梭呵

After reciting they must with respect and folded hands receive the offering. Fully ordained monks must recite these mantras by heart and recite to purify offerings.
誦後應用雙手恭敬的接受茶碗和供養，不可不恭敬。諸比丘必須背誦此咒，而發奮淨除信施難消之過。

第四篇、坐墊敷具
Seats

Thirdly talking about seats, during the Kagyu Monlam, which used to be held at the time of Karmapa Chodrak Gyatso, who always preferred to sit on a mat and not on the throne. Therefore, when we come here and pray at the great site of Buddhism, in Bodhgaya and, in front of the great stupa of Buddha, it is not proper to sit on a high throne. Hence, in keeping with the deeds of the former Kagyu masters all of us will sit on a low mat. However, during the teaching, a throne is allowed to highlight the teacher and to show respect for his great teachings.
第三，談到坐墊的部分。第七世噶瑪巴確札嘉措時代，在舉行神變節祈願大法會的時候，噶瑪巴確札嘉措本身只敷設薄墊，並無習俗施設高大法座。因此，我們也不 應於佛教的大聖地金剛座前在行祈願、禮拜、供養時坐在高廣的法座上，這樣看起來也較為不妥；按照歷代噶舉至尊祖師的行儀，我以身示法，將和大家一樣只墊敷 具而坐。此外，在說法及灌頂時為了表法尊勝之故，便可為說法者施設法座。

It is possible that some people may argue that the teachings of Kagyu must flourish and therefore, sitting without a throne is not proper. We have seen that earlier when our Kagyu lineage was at its peak, great masters preferred low seats. Therefore, this will be in accordance with the great deeds of the ancient masters of abandoning greed and pride. To follow this path will definitely help spread and glorify the Kagyu teachings and not harm it. We should have no doubts about this.
有些人可能會認為，噶舉教法應展現蒸蒸日上之姿，將法座撤除有所不妥，然而過去噶 舉教法在講說、修持、事業三盛時期，也是這樣行持的。符合歷代諸至尊大德離貪著與謙虛之行儀，對弘揚噶舉的教法，只會有益不可能有害，對此不必多慮分別。

Similarly the disciplinarians(ge kos), of the monasteries have a heavy responsibility. If they sit at one place then they will not be able to see the situations in other parts of the room. Therefore they must walk around the assembly. To begin with, the disciplinarians and their assistants must check the list of the monks and see that they are all present at the assembly. Otherwise many monks are absent from the assembly and wander around in markets. They must concentrate on the discipline at the assembly. If somebody violates the rules then they must be advised and not punished immediately. It is not proper to admonish the monks in public places.
由此，各寺糾察僧的責任重大，糾察僧若坐在位子上，很難看到周遭的秩序如何，所以應該在行列中巡察。在法會開始時，各寺的糾察僧及小糾察應當清查名單，察 看各寺的僧眾是否到齊；若不如此，會發生僧眾在外遊蕩的情況。糾察僧主要管理大眾的秩序，如有違紀者不應動手，應給予正面的規諫，畢竟在大眾中責打並不莊 嚴。

Also these days many monks wear fancy shoes, which look odd, and not a good example. We must, therefore, also wear proper simple shoes. All the monks must shave their heads frequently.
現代的很多出家人會穿一些各式各樣的鞋子，這會使人留下不好的印象並成為不良示範，需要嚴加管制令穿著如法的鞋子。另外比丘、沙彌等，應剃髮不宜留長髮。

第五篇、結語
Conclusion

To conclude, please bear in mind seriously what I have said above. I also consider all previous Karmapas as my masters and I have never in my life been arrogant of the fact that I am the Karmapa. My responsibility is to contribute to the great deeds of the past masters and to preserve, protect and promote the pure teachings of the past masters during this degenerate time. This is not only my responsibility but everyone else’s as well.
總之，請諸位將我以上所陳述的一切銘記在心，在我的人生中並未以自己是噶瑪巴而我慢驕傲，我也以歷代至尊噶瑪巴為自己的上師，盡一切努力為諸上師的佛行事 業而奉獻服務。不只如此，為了噶舉歷代至尊們學修完備、解行圓滿的清淨行儀事蹟，在如此之濁世中，做到持守、保護、發揚是我承擔的責任。不只唯獨我要這 樣，這也是我們大家的職責。

Therefore, you must all strive hard with pure motivation for the development of the Kagyu lineage. Especially during the Monlam, as a Bhikshu, your every thought and conduct must be in accordance with that of Buddha’s aspirations, and they must not even for a moment be delayed or postponed. We must not sit back and blame the degenerate times but must be courageous enough to face it.
因此，各位也要發出增上意樂的熱誠及持續的毅力，為佛教的興盛與噶舉的弘揚而發奮努力。尤其在「祈願法會」時，沙門的威儀要具足，舉凡心念、行儀等符合圓滿佛陀意趣的步伐，是一步也不可延遲退轉的。不可認為是處於末劫及惡劫而不行動，應更加 發起願心。

All of us Kagyupas must take up the cause of the Kagyu lineage as a personal responsibility and must strive hard for the advancement of the Dharma. It is not right to hold the narrow opinion that your Kagyu is the true Kagyu and others as non-Kagyu; then you are abandoning the Dharma, a disgrace to the Kagyu and not an honor to the lineage. Generally speaking all the lineages of Tibetan Buddhism are interconnected with each other and have their roots in Vajradhara. To provoke differences among each other will weaken the samaya bonds between them. In the future, I have great confidence that all the other masters of Kagyu will join us in the coming Monlam.
我們所有噶舉弟子應該把噶舉派的事當作自己的事一樣去關懷，弘揚佛教需撐舟沖激。不可想到自己的噶舉才是噶舉，別人的噶舉就不是噶舉；若有這樣 的心念將是捨離佛法，這反而是敗壞了噶舉的名譽，卻非榮耀莊嚴噶舉。在雪域西藏內，佛法的傳承無有一派是不相連的，都是由金剛持佛的法脈而傳衍，對此如要 爭論，那是毀犯三昧誓戒。我也有信心，在未來的噶舉祈願法會上，其他噶舉的大喇嘛、長老們都能前來參加。

Perhaps some of you may consider my view as childish. I am an ordinary being and therefore, doubtful whether all my activities are true to the dharma. But I have with the best of intentions and will do my utmost for the Dharma.
我各種的看法，也許諸位會認為是孩子般的想法，或者可能認為這是睡不著覺所以沒事找事做；我本身是一介凡夫，也難確定所有的作為是否如法，然而我是竭盡全力的帶著熱誠意願，為著邁向佛法而做這一切的。

I hope this will not displease some of the masters, and hope that this will set a good example for all the future devotees of Kagyupa. Thank you.
我希望諸佛菩薩沒有因此而不歡喜，也希望這會成為未來噶舉後繼學人的好榜樣。謝謝。