時間：2018年7月31日 July 31, 2018
地點：美國 華盛頓特區 Voice of America Offices, Washington, D.C.

近日在美國的首都之行中，法王噶瑪巴接受了美國之音的專訪，就保存西藏的自然環境、文化和語言等重要議題發表看法，並澄清各界對他是否會返回印度的疑問。以下為略經編輯過的訪談內容：
During his recent visit to the nation’s capital, His Holiness visited the offices of the Voice of America for an interview. The following is a slightly edited version of that occasion with the abbreviated questions in italics.

一、您此番造訪華盛頓特區的原因為何？
What was you reason for coming to Washington D.C.?

答：我是來參加一項關於宗教自由的會議。此會議由美國國務院贊助，演說者包括美國副總統等要員，會中談及關注西藏人民自由之必要。除了兩天由美國和平研究所等單位主辦的會議之外，我還參與了第三天兩個專題討論當中的一項。
"I came to attend part of a ministerial on religious freedom,” the Karmapa replied, “which was sponsored by the US Department of State. The Vice President of the United States and others gave speeches and there were also talks about the need to focus attention on the freedom of the Tibetan people. On the third day, I took part in one of two panels convened as an addition to the two-day conference by the United States Institute of Peace and other organizations.”

二、您與西藏的直接連繫，以及您的佛行事業對西藏的影響？
The second question asked about the Karmapa’s direct connections with Tibet and the impact of his activity.

答：我無法與西藏境內的人直接溝通，所以很難說究竟有什麼影響。 在印度，我們透過學程的改變，以及法事流程和個人行止的規範化，強化了僧眾的威儀規矩，振興了如噶舉辯經法會和噶舉大祈願法會等傳統。所有這些都是按照西藏傳統而施行的。
I can’t communicate directly with people inside Tibet,” the Karmapa stated, “so it is hard to know exactly what the impact is. In India, we have been able to tighten the discipline and invigorate such traditional events as the Kagyu Gonchö (Kagyu Winter Dharma) and the Kagyu Monlam. This has occurred through changing the curriculum of study that is followed and the regulations regarding ritual procedures and personal conduct. All of these have been instituted following Tibetan traditions.

雖然我無法直接連絡我們在西藏的僧團，但我們在印度的種種措施卻逐漸成為西藏寺院的模範。例如，我們改革了佛學院各年級的學程，而現在西藏的佛學院也以這份學程為基礎。同樣地，我們在噶舉大祈願法會對僧眾進行威儀訓練，這些變革也利益到在西藏的僧團。
Although I’m not in direct communication with our monastic communities in Tibet, what we are carrying out in India is becoming a model for the monasteries in Tibet. For example, we changed what is studied in the levels of the monastic colleges, and now those in Tibet are taking this program as a basis for their curriculum. Likewise, during the Kagyu Monlam, there was training in conduct for the monastics and these changes are benefitting the ordained sangha in Tibet.”

三、關於西藏語言的保存
The next query concerned the preservation of the Tibetan language.

答：西藏語言是把我們跟自己的文化、自己的藝術、自己的宗教維繫在一起的命脈。小時候，我們玩風箏，手裡握著的風箏線，就是我們跟風箏之間的連繫。我們的語言就好比是那根風箏線，我擔心一旦喪失自己的語言，我們跟自身豐富的文化的連繫就中斷了。我們還可以這麼說，語言就我們的生命力：沒有了它，我們的文化便是一具死屍。所以，世界各地的藏人都要重視書寫式和口語式藏文的學習，這點至關緊要。
The Karmapa responded, “The Tibetan language is the lifeline that links us to our culture, our arts, and our spirituality. When we are children, we fly kites, holding onto the string that connects us to the kite. Language is like this kite string, so I fear that if we lose our language, the line to our rich culture will be cut. One could also say that language is our life force: without it, our culture is a corpse. It is critical, therefore, that Tibetans all over the world emphasize the study of their written and spoken language.

現在許多境內藏人說漢語，或者漢語和藏語交雜著說。同時，住在藏區內的許多藏人，他們廣泛使用藏語，也努力在保存藏語。然而，居住在家鄉之外的藏人，他們的人口已明顯的降低；同時他們置身於非藏人的世界，受到周遭環境的影響，藏語說得好的人便更少了。
Many Tibetans in Tibet now speak Chinese or a mix of Chinese and Tibetan. At the same time, there is a large population of Tibetans in the Tibetan area, the language is used widely, and people are making efforts to preserve it. “However, the number of Tibetans living outside of their homeland has decreased considerably and they are quite influenced by the non-Tibetan world around them, so there are fewer people who speak Tibetan well.

此外，西藏難民村內許多人，甚至連藏文的說和寫都不會。在這樣的情況下，我們必須非常慎重。從外人的角度來看，他們說他們沒有成立學習語言的團體或組織的自由。但如果我們從藏人圈內人的角度來看，顯然是我們做得不夠多；對於學習藏文的重要性，父母強調得不夠；再者，縱然有學習藏文的機會，學習的興致也不高。
There are many in the Tibetan diaspora who do not even speak or read Tibetan. In such a situation, we must be extremely prudent. Looking at this from the outside, people say that they do not have the freedom to establish groups or organizations to study language. And if we look at it from inside the Tibetan world, it is clear that we have not done enough. Parents do not sufficiently emphasize the importance of learning Tibetan. It is also true that language study is available but there is no interest in it.

居住在海外的藏人，雖然週末會為了保存西藏文化而去上些課，但每週學習個那麼一、兩天，我懷疑這會有多大的用處。因此，主要的影響應該還是來自於家庭。父母本身真要對藏文有興趣，要告訴孩子做為一個真正的藏人是什麼意思，並且要教導孩子如何讀寫藏文。
For Tibetans living abroad, we have classes on the weekends to preserve Tibetan culture, but I wonder how much benefit can come from one or two days of study per week. The main influence is what happens inside the family. The parents need to take a real interest in Tibetan and teach their children (there is no one more important, is there?) what it means to be an authentic Tibetan and how to read and write their language.

在定義名相或特徵的書中，「人類」一詞的定義是「知道如何講說語言並明白其意義者」。如果我們也依樣畫葫蘆的來為「藏人」下定義，或許我們可以這麼說：「藏人是知道如何講說藏文並明白其意義者」。因此，要當一個真正的藏人，我們必須能夠講說和明白自己的語言。如果父母對於藏文的學習能夠鄭重其事，那麼情況就會大有改觀。
In the texts that deal with the characteristics or definitions of things, a human being is defined as “one who knows how to speak and how to understand meaning.” If we transpose this into a Tibetan context, we could say, “a Tibetan is one who knows how to speak Tibetan and how to understand the meaning of Tibetan.” Therefore, to have the identity of a true Tibetan, we need to be able to speak and understand our language. For this to happen, it would make a big difference if parents placed a strong emphasis on studying Tibetan.

四、關於法王極為關注的環境保護問題
The next question was about the environment, in which the Karmapa has taken a strong interest.

答：西藏的自然環境有著極為特殊的重要性。冰雪盈滿、冰川流長的喜馬拉雅山，以及遼闊的西藏高原，是亞洲許多主要河流的源頭，因而被稱之為世界的「第三極」或「亞洲的水塔」。 這意味著全球76億的人口中，有超過半數的40億人口仰賴西藏的水源。因此，西藏環境問題的重要性，遠遠超過西藏土地面積的實際大小，它不只是對藏人至關緊要，也攸關印度、中國、寮國、柬埔寨等諸多鄰近亞洲國民的生存。基於以上種種理由，保護西藏的自然環境是極為重要的。
The Tibetan environment has a special importance,” he stated. “The Himalayan mountains with their snow mass and long glaciers along with area of the vast Tibetan plateau are called the Third Pole, the water treasury or water tower of Asia, because they are the source for many of Asia’s major rivers. This means that 4 billion people, more than half of the 7.6 billion population on this planet, depend on water from Tibet. For this reason, the Tibetan environment takes on an importance that far exceeds the size of its actual territory. It is vital not just for the Tibetans, but also for the peoples of India, China, Laos, Cambodia, and many other Asian countries that are nearby. For all these reasons the protection of the Tibetan environment is essential.

而保護西藏自然環境的理想人選就是藏人，因為我們藏人居住在藏地有數千年之久，我們知道如何照顧這個環境，而且生來就懂得愛護這個環境。再者，我們的傳統文化本來就強調環境的保育。我記得，小時候大人就教導我們，別把環境當成土石山河的聚集，而是要視它為一個活的生態系統，其中有龍王居住的龍宮、天人居住的宮殿，以及其他眾生的住處，這些也會對環境造成如氣候變化等影響。因此，在看待西藏的環境問題時，也要配合著西藏的文化去看，這點非常重要。
And the Tibetan people are the ideal ones to preserve this environment, because we have lived on the land of Tibet for thousands of years. We know how to look after it and are naturally devoted to caring for it. Further, in our traditional culture, preservation of the environment is emphasized. I remember being taught as a child to see the environment not as a collection of stones, earth, and mountains but as a living system that also contained the places of the nagas, the palaces of gods, and other realms, which had an influence on what happened, for example, with the weather. Therefore it is important to consider the Tibetan environment in conjunction with Tibetan culture.

總之，西藏的自然環境不只對在西藏的人重要，對多數的亞洲國家也重要，因此，它的重要性是全世界的。
In sum, the Tibetan environment is important not just for the people of Tibet, but also for most of Asia and, therefore, for the whole world.

五、關於法王返回印度的種種謠言
The fifth question concerned the rumors about the Karmapa’s return to India.

答：在印度生活18年後，這次我待在西方國家剛滿一年多，它的確是我待在印度境外最長的記錄。事實上，待在這裡的原因是為了接受醫療。原本，我確實是有6月底回印度的打算，但有許多謠言傳來傳去，有的說我會留在美國，有的說我會回去中國，然後印度政府情報單位的某些部門又傳出一些關於我的、令人困惑的消息。
The Karmapa replied, “It is true that after living some eighteen years in India, I have been in the West for slightly more than a year, which is the longest I’ve stayed outside of India. Actually, the reason was to seek medical treatment. I did have plans to return at the end of June, but then there were many rumors gong around, saying I was going to stay in the US or I was going to China, and also in some departments of the Indian Government’s secret services were giving out confusing reports about me.

我沒有回中國的任何計劃，我近期就會回印度。但是，在回去之前，我必須跟印度政府講明我的情況。我已經連絡上他們的代表，而我們目前正在進行討論。一旦我的定位清楚後，我就會回去。 11月份有個主要上師的會議，而我應該要參加，所以，我可能會在11月時返回。
I have no plans whatsoever to return to China, and I will return to India in the near future. “Before I go, however, I must clarify my situation with the Indian Government. I have made connections with their representatives and we are now having discussions. Once we have spelled out my situation, I will go back. In November there is a meeting of major lamas and I should go to that, so I will probably return sometime in November.”

六、關於法王造訪錫金的問題
The following question was about the Karmapa visiting to Sikkim.

答：錫金地方的政府和民眾確實多次邀請我前往訪問，但真正讓情勢有所改觀的，是國防部的官員在對我有更正確的認識後，改變了他們對我的看法。
The Karmapa responded, “It is true that the people and the government of Sikkim made repeated requests for me to come. However, what really changed this situation is that officials in the Ministry of Defense became better informed and changed their opinion about me.

之前，我被當成是中國間諜，還有其他種種不實的指控。但經過我們的澄清後，印度國防部採取了不同的政策，我才得以前往以前不准去的如錫金等地。總之，我之所以能夠前往錫金，主要原因是國防部的官員改變了他們之前的想法，並制定了新的政策。
Previously I was held to be a Chinese spy and there were other false accusations. These we cleared up and the Ministry of Defense adopted a new position, so I was able to visit places, such as Sikkim, where previously I was not permitted to go. So the main reason for my being able to travel to Sikkim was that the officials in the Ministry of Defense changed their previous opinions and instituted a new policy.

歷代的大寶法王噶瑪巴都跟錫金有著淵遠的因緣，包括前一世法王在內。前一世法王在錫金建立法座隆德寺，並駐錫在錫金。所以從近代的歷史來看，噶瑪巴也是與錫金有著殊特的因緣。至於我是否可以造訪隆德寺，這取決於目前隆德寺的訴訟判決。現在印度中央政府已經准許我造訪錫金的其他地方，我很高興能夠拜訪錫金及錫金的民眾。
The Gyalwang Karmapas have a long-standing historical connection with Sikkim, including the fact that the previous Gyalwang Karmapa established his seat and built his monastery in Rumtek, Sikkim and lived there, so in recent history as well, the Karmapas have a special relationship with Sikkim. However, whether or not I will be able to visit Rumtek will depend upon the resolution of the current lawsuit related to the monastery. The Central Government has given me permission to visit everywhere else in Sikkim, and I am very glad that I will be able to visit Sikkim and meet with its people.

七、關於法王是否會在印度建造一個屬於自己的地方
The Karmapa was then asked about creating a place of his own in India.

答：總的來說，我會把印度當成是我總部的所在地。我曾經向印度政府申請回隆德寺，但申請沒通過。
In general, I usually think of India as the place where my headquarters are located,” the Karmapa responded. “I have petitioned the Indian government for permission to return to Rumtek, but that request was refused.

雖然上密院對我有極大的恩惠，但主要的難處在我的行政辦公室的規模有點受侷限。再者，那裡也沒有足夠大的空間，可以讓許多人來上課或開會。於是，我請印度政府給一個可以讓我們建設的地方，他們便在德里規劃出一塊約5英畝的地，我對此感到非常開心。
Despite the great kindness bestowed on me by Gyuto Monastery, the main difficulties there are that the size of Tsurphu Ladrang Offices is somewhat restricted, and further, there is not a space big enough to accommodate teachings and meetings with large numbers of people. So I asked the Indian Government for a place to build, and they made available about five acres in the Delhi area, and I’m very pleased about this.

不過，這塊地地價昂貴，我無法馬上全數買下，但能負擔多少我會先買多少，計劃把總部設在那裡。然而，我也習慣了在達蘭莎拉的生活，德里容易污染也炎熱，所以，多數時間待在達蘭莎拉比較好。如果能在這塊新地蓋一間辦公室的話，那麼有些時候我也會過去。
Due to the great expense of the land, however, I am unable to buy it all immediately, but I will purchase what I can and intend to set up headquarters there. However, I have also become used to living in the Dharamshala area and Delhi tends to be polluted and hot, so it would be better to stay most of the time in the Dharamshala area. If I can build an office on the new land, then sometimes I will go there.

八、關於把大西藏劃分為所謂的「西藏三區」的意義
The next question asked about the significance of the division of Greater Tibet into what are called the three provinces.

答：據說，怙主確嘉．帕巴(Drogön Chögyal Phagpa)(1235-1280)授予元世祖忽必烈(1215-1294)三次喜金剛灌頂，忽必烈給了他三個謝禮，其中第二個謝禮就是「三區」。這似乎就是「三區」一詞的由來。
It is said,” the Karmapa explained, “that Drogön Chögyal Phagpa (1235-1280) gave the Mongolian emperor Kublai Khan (1215-1294) the Hevajra empowerment three times, and in return received three gifts from him. The second gift was the three provinces (chol kha gsum) and this seems to be the source of the designation.

然而，對於「三區」的解釋眾說紛紜，有人說，那指的是蒙古的等等。但簡而言之，我們真的知道「三區」指的是什麼嗎？不知其義的話，就可能會把這個詞錯用了。為了找到這個詞的歷史真相，我們必須查閱確嘉．帕巴的著作、傳記，以及關於這個詞的歷史文獻等。此外，我們應該也要進一步查閱中國的文獻記錄，以及一般的歷史資料等。而且在調查這個詞的各種來源時，我們必須以合乎當今邏輯的客觀程序來進行，例如，忽必烈真的送了這個禮嗎？如果是的話，他是怎麼送出這個禮的？
There are different explanations for the term, some saying that it is Mongolian, and so forth, but to put it briefly, do we really know what it refers to? Not being able to identify it clearly, one can use the term in the wrong way. We need to investigate to find its historical truth by looking into the writings of Chögyal Phagpa, his biographies, and also the historical references to the term. We should also take a step further and look into the Chinese records and general histories as well. These days, we must follow rational procedures and investigate objectively by looking into numerous sources to find out, for example, if the emperor really made this gift, and if so, how did he do it?

另外，還有一個問題是，「三區」指的究竟是多大的地方？而這三區又是怎麼劃分的？這塊地被分為三部分，但極可能並非按不同的族群或語言來分。但現在一講到「三區」，大家就認為衛藏、康區和安多指的是分開的不同族群，例如，康區人的特徵和他們生活的天地，跟衛藏地區的人是完全不同的，而安多人屬於的又是一個不同的族群和世界。
There is also the question of which land areas this label actually refers to. How were they divided? It is said the land was divided into three, but most probably not on the basis of different peoples or languages. These days, however, when “three provinces” is mentioned, people understand that Utsang, Kham, and Amdo refer to separate peoples, and that, for example, the character and way of being in the world of a person from Kham is completely different from that of a person from Utsang and that Amdo belongs to a separate people and world as well.

無論如何，大家在文化和語言上的差異只是些微，就更廣大的範圍來說，我們都是同一個民族的人，我們都是藏人：你要是來自康區，你是藏人；你要是來自安多，你是藏人；你要是來自衛藏，你是藏人。我們必須強調我們是同一個民族，這點很關鍵。如果因為狹隘的地域偏見而把此劃分拿來濫用的話，它的傷害會非常嚴重的。
However, the cultural and linguistic differences are slight, and in the larger picture, we are one people, all equally Tibetan. If you are from Kham, you are Tibetan. If you are from Amdo, you are Tibetan. If you are from Utsang, you are Tibetan. It is critical for us to emphasize our unity as one people, and extremely detrimental to misuse this division due to narrow and localized prejudices.

其中的一個問題在於此三區的劃分，已成為各種藏人組織和政治劃分的基礎了。再者，有人和組織從這些劃分中牟取利益，但這是我們絕對不能容許的事情。如果能夠將大家對於三區的看法統合為一的話，這就好了。我們必須付出實際的努力，創造三區之間的和諧關係。
One of the problems is that this threefold division has become the basis for various Tibetan organizations and in political divisions as well. Further, people and organizations profit from these separations, which is completely unacceptable. It would be good if we could consolidate our thoughts of the three provinces and conceive of them as one. We need to make real efforts to create harmonious relationships among all three areas.

九、關於造成這些難處的原因，以及誰該為此負責？
The next question was about the causes of these difficulties and who is responsible for them.

答：領袖和前輩要負最大的責任。居住在海外年輕一代的藏人有句口頭禪：「叫我們別製造麻煩的是前輩，結果麻煩的製造者卻是前輩。」前輩勸告後輩要尊重達賴喇嘛尊者的心願等等，但那些製造出最糟糕的問題的人，卻是前輩自己。雖然每個人可能都有個人的事情要關照，但我認為政治、社會和宗教領袖必須把私事放一邊，絕對不能利用自己的地位來達到個人的目的或牟利。
The leaders and elders carry the greatest responsibility,” the Karmapa commented. “The younger generation living abroad has a saying, “It is the elders who tell us not to cause problems, but then it is the elders who create them.” The elders advise the younger ones to respect His Holiness the Dalai Lama’s wishes and so forth, but those creating the worst problems are the elders themselves. While each person may have their personal affairs, I think political, social, and religious leaders must set these affairs aside and never use their position to accomplish their personal goals or profit.

在西藏不幸的情勢中，已有150多個人為藏民族犧牲了自己的生命。然而，海外藏人非但不學習自己的文化和語言，甚至無法做到彼此的和睦相處，這種情況真是可恥，就像俗話所說的：「亡者死不瞑目，生者心如死灰。」
“In the sad circumstances of Tibet, over 150 people have sacrificed their lives for the sake of the Tibetan people. Abroad, not only do Tibetans not study their culture and language, they cannot even get along with each other. Their situation is so disgraceful that, as the saying goes, the dead cannot close their eyes and the living are depressed.

就我個人經驗來說，三區是不可分的。事實上，我認為這個大家習慣的口語表達最好是別用。但這也不是光靠我一個人的力量可以做到，光靠發願還不夠，強迫別人也不行，而是要我們每一個人真心付出努力，尤其是那些有影響力、有權勢的人，你們必須特別謹慎。
In my personal experience, the three provinces are inseparable. Actually, I think it is better not to use this label, which is just a verbal convention. But I cannot be alone in doing this. Prayer by itself is not enough, and you cannot force people either. Every single person has to make a real effort, and especially those with influence and power have to be very careful.

十、為什麼大家還是執著於「三區」的想法？
Why do people still cling to this concept of the three provinces?

答：這裡面沒有一個理由是經過清晰思考的，可能有的是一些膚淺的理由。大家可能會有要對地域效忠的各種理由，但如果我們對它進行檢驗，我們會發現，事實上這些理由都很表面，不具一個正當理由應有的分量。
There is no real reason for this that is based on clear thinking,” the Karmapa explained, “but there can be apparent reasons. People can have diverse reasons for regional allegiances, but if we truly examine these, we will see that actually, they are superficial and do not have the real weight of an authentic justification.

基本上，這些對地域的效忠，是根深蒂固的偏見的一種延續，它從過去一直傳到我們這一代。如果我們每一個人都去分析這樣的觀念是否有益，我們就會發現其中沒有什麼可以頌揚的。如果它真的有益於我們，那它就不是一種偏見，而是我們都應該予以保存的考量。然而，那利益最終也會變成是一種虛幻。
These allegiances are basically the continuation of entrenched prejudices that have come down to us from the past. If each of us analyzed to see if this concept benefits us or not, we will find very little to celebrate. If it does benefit us, then it is not a prejudice but a concern and we should preserve it. However, the benefit will turn out in the end to be an illusion.

此外，大家會把一個人不好的行為，概括為凡是從同一個地方來的人都不好。一個來自康區的人犯了錯，大家就認為所有來自康區的人都有錯，然後拿這種一概而論的說法來詆毀整個地區，但其所根據的不過就是一些小事或偏見。如同我之前所提到的，大家要記住，「三區」不過是個概念。
In addition to this, people generalize from one person’s bad behavior to condemn all people from that area. If one person from Kham makes a mistake, then all people from Kham are at fault. These generalizations are used to denigrate an entire region, but they are based merely on some minor thing or they are simply prejudice. As I have said before, we must remember that ‘the three provinces’ is merely a concept.

十一、您覺得您對繪畫和詩詞的興趣從何而來？
To what do you credit you interest in painting and poetry?

答：傳統上，歷代法王噶瑪巴都熱衷於藝術，其中多位噶瑪巴本身就是藝術家。第十世噶瑪巴確映．多傑還特別說過，他來到世上就是為了詩詞和繪畫。如今，噶瑪巴確映．多傑的畫作和雕塑作品舉世珍藏，在拍賣會上被高價蒐購。
The successive Gyalwang Karmapas have traditionally had a lively interest in the arts and many were artists among them, too. In particular, 10th Karmapa, Chöying Dorje stated that he came into the world for the sake of poetry and painting. These days his paintings and sculptures are treasured throughout the world and bring high prices at auction.

雖然我不能說自己的藝術興趣是有何特殊原因，或者自己是位真正的藝術家，但從小我就喜歡詩詞和繪畫。再者，一個人對某一項藝術的興趣，確實也會擴展至其他的藝術領域。
I could not say that there is some special reason for my own artistic bent or that I am an authentic artist, but since my childhood, I have loved poetry and painting. It is also true that if one enjoys one of the arts, that interest can spread to another art form.

當然了，我能夠追求這些藝術的時間有限，俗語說得好：「藝海浩繁，人生苦短。或者，你也可以換另一種說法，那就是我懶。但無論怎麼說，對於這些藝術，我確實是盡力而為。同時，對藏傳佛教感興趣的人很多，注意到我們藝術傳統的人卻稀少，因此，我也想要提倡這些藝術，好讓更多的人知道。
Of course, my time to pursue these is limited, as we say, “The arts are many and the days are short.” Or you could put it another way and say that I’m lazy. However that may be, I do practice these arts as best I can. It is also true that while many are interested in the Buddhism of Tibet, few are aware of our artistic traditions, so I am seeking to promote them and make them more visible.

十二、請法王談談您個人的學習
The next question asked the Karmapa to speak about his studies.

答：雖然我做了不少的學習，但沒有像在佛學院裡那麼的仔細和嚴謹。住在上密院時，我的學習來自許多仁波切和幾位堪布的指導。由於他們許多人相當忙碌，都有他們自己的責任要承擔，我不能說他們給予我指導能夠像標準學程那般嚴謹。但我覺得，我的主要問題在於缺乏和同學一起學習的氣氛。在學校或佛學院裡頭，一群同學共同學習的好處，就是可以彼此切磋和鼓勵。
I have done a good bit of study but have not been able to study as thoroughly or rigorously as one would in a monastic college. While living at Gyuto, I have received direction in my studies from many rinpoches and a few khenpos. As many of them are quite busy and have their own responsibilities to fulfill, I cannot say that their guidance has been as rigorous as one would find in a standardized curriculum. However, I would say that a main issue for me has been the lack of fellow students who would have created a lively atmosphere for study. One of the things that happens with a group of students at schools or monastic colleges is that they encourage and stimulate each other to study.

基於這些原因，我實在不能說自己的學習是圓滿的，但我已盡力學習自己以及其他的傳統。尤其，大乘佛法講發心做菩薩的人，有責任研究學習一切有助於他人的知識，因此，我會繼續盡己所能學習一切，而不自滿於已學過的東西。例如，我已學習過許多語言，並且會繼續學習下去。然而，有些人認為，我的這些學習是為了裝模作樣，但實情並不是這樣。我學習多種語言的目的，是為了那些從大老遠的地方來見我的人，至少我可以直接跟他們溝通，如果做不到這一點，我是會遺憾的。
For these reasons, I could not honestly say that my studies have been perfect, but I have done what I can to study my own and other traditions. Especially since it is taught in the mahayana that it is the responsibility of all who would be bodhisattvas to study and learn everything that could possibly help others, I continue to study everything I can and not remain satisfied with what I already know. For example, I have studied and continue to study many languages. Some think that I do this for the sake of appearances but that’s not the case. I study languages so that when I meet people who have come from a great distances, I can at least communicate with them directly. I feel it would be a shame if I couldn’t talk with people.

Bamboo按："ThePrint"报道说印度政府规划的这块地在德里的Dwarka area，靠近International airport(国际机场)。Bamboo想：靠近机场，飞机起降会不会太吵的说。