地點：印度 菩提加耶
時間：2008年12月20日 Saturday 20th December, 2008
報導：Jo Gibson
攝影：Tashi Paljor

法王噶瑪巴展現他的博學和幽默感，繼續解說課程本文《除惑獅子吼聲》，今天的課程中法王提出了兩個議題讓學僧們思維。
Displaying both erudition and a sense of humour, Gyalwang Karmapa continued his transmission and exposition of the text. He dealt with two new issues.

議題一，評定中觀應成派和中觀自續派之見解高低是否是正當的。議題二，關於自空見與他空見。法王探討了『自空』和『他空』之支持者的辯論歷史背景、前後關係。在岡倉噶舉中所接受的他空見之遠近傳承， 遠傳承是來自覺曩派，而近傳承是來自第三世噶瑪巴讓炯多傑。
The first was whether or not it was valid to rank the Consequentialist Middle Way School and the Autonomous Middle Way School, holding one as a higher view than the other. The second was with regard to rangtong (self-empty) and shentong (other-empty). His Holiness explored the historical context of the debate between the proponents of rangtong and shentong, the acceptance of the shentong view in the Khamtsang Kagyu, and the role of the Jonang School.

之後，法王將主題移到強調學習與修持之間的互相關係。法王說到，所有的顯密經典都是為了能夠讓研習者實修至證覺的目的而撰寫的，即使論典的著述也都是為了這個目的。
Gyalwang Karmapa then moved on to highlight the interrelationship between study and practice. He stressed that all the texts, both sutra and tantra, were written or taught for the purpose of practice and there was not one single word in the canon that was not a quintessential instruction to bring us to awakening. Even the commentarial treatises were written for this purpose.

法王指出，實修沒有明了義理和學習沒有實修的願心將不會使我們證得究竟佛果。信心是必要的，然而我們也需要啟發智慧。法王開玩笑地說，開發智慧最為人所知的的方法是持誦文殊心咒，但持咒仍需要與觀想 和禪定配合，才會有其力量。為了完全地建立其定義，真實有效的方法則是透過辯經、分析和仔細地檢測。
Practice without the study which brings understanding and study without the intention of informing practice would not bring us to awakening. Faith was necessary – this was true of all religions – however we needed intelligence and wisdom too. His Holiness joked that a popular way to develop intelligence and wisdom was to recite Manjushri’s mantra, but the really effective method was debating, analyzing, and carefully examining in order to thoroughly establish the meaning.