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東西祖古之爭

噶瑪巴米覺多傑在還沒陞座之前，有一個東西方祖古的紛爭——一個是在東方，就是這位米覺多傑，但是在西方也有一個安多工布地區的孩子被認為是噶瑪巴。發生「兩個噶瑪巴」之爭。

在一些人的認知當中，對於十六世噶瑪巴的轉世，也有一些人會覺得十六世噶瑪巴之後轉世，第十七世怎麼會有這樣的「兩個噶瑪巴」之爭，很多人覺得不可思議。但是其實你會看到，第八世米覺多傑的時代，就有這樣子的情況。所以有的時候我們可以回顧歷史，學到一些東西。

The last part of His Holiness’s presentation concerned a succession dispute that complicated Mikyö Dorje’s recognition as the 8th Karmapa. He began this topic by noting:

So with the situation of the 16th Karmapa, there are two or three people recognized as the tulku. People think that this is unprecedented, and they can’t get their minds around it. This has actually happened before in history, so we should . . . understand this.

當時的情況是米覺多傑的時候，噶瑪嘎千還是嘎千大營。嘎千大營是一直有的，不僅是衛藏地區，拉薩地區很出名，嘎千大營在整個藏地都非常出名，當時，嘎千大營是噶瑪噶舉的教權核心，是最主要的事業總部，如果沒有嘎千大營的認證，某些上師、某些寺院他們自己去認證的噶瑪巴，都不會受到傳承主流的認可。當時米覺多傑已經出生了，在康區也很出名，但當時嘎千大營是什麼情況？因為不只東方有米覺多傑，西方工布地區也有被認證的噶瑪巴，嘎千大營是怎麼看的？

One difference between now and the time of Mikyö Dorje, however, is that the Karma Garchen [Great Encampment] still existed in Tibet, and it functioned as the main center of the Kagyu lineage. The tulku had to be recognized by the Karma Garchen before he could be enthroned as the Karmapa. Even though it was widely known throughout Kham that Mikyö Dorje was the reincarnation of the 7th Karmapa, he had to be recognized by the Karma Garchen.

當時嘎千大營的攝政、也就是噶瑪巴的代表，是第二世嘉察仁波切札西南嘉。有一天，一位名叫「喇嘛嘉稱」的人來見嘉察仁波切，他說：「我聽說一個好消息，昨天有人來告訴我噶瑪巴確扎噶措的轉世。在『翁』這個地方降生了一個孩子，他絕對是噶瑪巴確扎噶措的轉世。」就在喇嘛嘉稱說這件事的時候，剛好太陽照到嘉察仁波切的房間，也剛好是嘉察仁波切要喝今天第一杯茶，嘉察仁波切就說：「這三者同時發生，是個好的緣起！」

The regent of the Karmapa at that time was the Second Gyaltsap Rinpoche, Tulku Tashi Namgyal. A lama named Sönam came to Gyaltsap Rinpoche and told him that the rebirth of the 7th Karmapa had occurred in Ngom.

然而，當時在安多地方有一個很有權勢的上師，他也生了一個兒子。當時孩子的父母在孩子的出生過程中也做了一些好夢，孩子也資質不凡，因此「工布札松」地方的人們都認為這就是噶瑪巴的祖古。

However, there was another lama from an area in Amdo called Kongpo who was a crafty fellow—a bit audacious. He had a child, and when this son was born, there were also miraculous appearances and auspicious dreams. The lama trained his son to act like a tulku.

由於這位安多的上師，就是這孩子的父親，是很有權力的，當時嘎千大營中的人們，也多有來自工布地區，他就用這樣的關係，成為嘎千大營食物供养的主要支持者。當時有一位名叫「嘉瑟東滇大师」，他是確札噶措的弟子，有人就請他來認證安多上師之子為噶瑪巴的轉世。這位東滇大士也這麼做了，不過給予認證沒多久，東滇大师在兩個月內就離世了。

Because most of those in the Encampment were from Kongpo, and since the crafty lama bribed them with beer and other things, many were on his side. In addition, a student of Chödrak Gyatso also verified that the Kongpo candidate was the reincarnation of his teacher.

雖然嘉察仁波切依據過去的預言，對東方、「翁」地出生的孩子較有信心；但嘎千大營內部許多人大都支持西方安多之子，以致情況陷入僵局。迫使嘉察仁波切不得不前往工布札松，會見安多上師之子。

Gyaltsap Rinpoche looked into the testament and was convinced that Mikyö Dorje was the Karmapa, but he was forced to examine the other candidate.

當時，嘉察仁波切送了三條哈達過去給安多上師之子，但每次都被退了回來，這樣的緣起讓仁波切心感不悅。這是過去的一個傳統。以現在來說，是給出哈達後，會立刻將同一條哈達回掛回來；但過去不是這樣的，過去是你供了一個哈達，對方要換一個哈達再送回來。像現在供了之後，馬上把同樣的哈達還給你，有點像是「我不要你的哈達」這種感覺，以前傳統不是這樣子的。但现在大家不懂，给了之后马上帮你挂回来。以前是供养之后，会换一个哈达再送回来。

When Gyaltsap Rinpoche presented the child a kata, the recipient inauspiciously gave it back three times. This was a bad sign. These days, the receiver immediately gives the kata back to the offerer; but in the old days, the offerer would give a kata and then the one being offered the kata would give a different one. To return the offered kata was a sign of disrespect, as if to say, “I don’t need this.” So Gyaltsap Rinpoche did not feel good about the Amdo candidate.

但是，嘉察仁波切就试着去處理這件事，总之，他邀请了一位叫「札西頓珠」的上師到工布澤拉岡去閉關。工布澤拉岡是一個很重要的地方，從第一世杜松虔巴到第六世噶瑪巴的所有寶物都是放在工布澤拉岡的寺院當中。嘉察仁波切就讓札西頓珠這位上師到工布澤拉岡閉關，並請他觀察夢境。

To resolve the matter, Gyaltsap Rinpoche and the head of the Encampment invited the Amdo candidate to an important monastery where all the treasuries of the first six Karmapas were kept. The Amdo tulku was asked to do a bit of a retreat there. When Gyaltsap Rinpoche examined his dreams during this time,

札西頓珠夢到西方的土地都變得深黑刺眼、東方的土地卻都潔白美麗，西方有一隻無法吼叫的獅子，東方卻有頭能高嘯的龍。這樣的特殊徵兆出現，札西頓珠就說：「這個東方的孩子大概才是毫無爭議的祖古。」（Bamboo批：他看到的可能是世界未来的预兆，并非是当时的“祖古”之争的预示。）

all of the regions to the West were black and unpleasant looking, while the Eastern ones were filled with light and very beautiful. Likewise, he dreamed of a white lion in the West who could not roar, but in the East there was a grand dragon, and when it roared, the lion in the West turned into a white dog.

童年穷困和无人照顾，几乎死去

後來，巴沃祖拉稱瓦九歲時也到了圖千迭薩這樣的祖庭，這應該是第七世噶瑪巴建的。當時祖庭的管理者是登瑪國師，他就像嘎千大營的管理者，在嘎千大營裡叫作戒律師，米覺多傑日後的上師桑傑年巴就做過總糾察師、戒律師。

登瑪國師在一个開示後問：「這位巴沃祖拉稱瓦認證祖古的父親是個大人物嗎？我們札松地區的孩子，就是西方上師的孩子，他的父親是個有權勢的父親，這個有權勢的父親說要弄個祖古出來很容易。反正只要有人問你：『你記得過去的事嗎？』就回答『記得。』如果問你『不記得嗎？』就回答『不記得。』問你说『認識我嗎？』就回答『認識。』或者問你『不認識我嗎？』就回答『不認識。』只要這樣照著回答就可以了。」就是幾句話就可以了。

孩子的父親說：「只要幾句話，就可以弄出一個祖古來。」有這樣一個說法。當時其實很多人腦子是很清楚的，他們有分析能力，根本不相信西方的安多人之子是噶瑪巴。他們會說，「是安多那位上師自己亂搞出來的。」

In fact, most intelligent people believed that Mikyö Dorje was the true incarnation of the 7th Karmapa. The head discipline master recognized that the father of the Eastern candidate was very crafty. The father had even admitted, “It’s very easy to make a tulku. . . The child just needs to know a few sentences to become a tulku.” However, the majority of people in the Encampment still favored the Western candidate.

但實際情況是什麼呢？當時衛藏的帕竹政權、嘎千大營的管理者頓約多傑、还有嘎千的攝政嘉察仁波切化身，甚至是楚布寺與噶瑪寺的諸大仁波切等，还有大部分噶瑪巴的弟子與施主，幾乎都認為安多人之子才是噶瑪巴，沒有人真正關心轉世者的家庭，對於東方米覺多傑的家庭都不關心，以致他們連衣食都越來越匱乏，甚至幾近貧困。

歷代噶瑪巴轉世中，大多都是在很小的時候就被帶回寺院照顧，很少是長到七歲這麼大的年紀才把他帶回寺院。但米覺多傑在七歲之前都沒人照顧，所以他在衣食上、生活上很困乏，這樣情況是過去沒發生過的。第八世噶瑪巴大概是第一位。因為那麼辛苦，他小的時候好幾次差點就死掉了，而且當時各種醫療資源都很貧乏，所以好幾次都遭遇命危的處境。 （Bamboo批：说明他的父母和当地人都没把他当回事，支持他是噶玛巴无非是为了在历代噶玛巴留下的巨额财富和权势里分一杯羹罢了。）

Few people in the Encampment took any interest in the parents of the real tulku. For that reason, food and clothing became very scarce for Mikyö Dorje’s parents during his early life. They had to live as beggars. The earlier Karmapas were recognized at a very young age, and their needs were always addressed. Mikyö Dorje wasn’t recognized until he was seven. He had illnesses that nearly caused him to die, but his parents didn’t have the resources to do anything about it. It was a very difficult situation. At that time, he thought to himself:

當時祖古米覺多傑小時候的想法是：現在很多祖古被認證之後，並沒有努力於修持來世的利益，反而身不由己地在世俗的衣食、名聲等等的俗事中打滾，不由自主地被寺院總管控制著，深陷痛苦的泥沼當中。如果安多的祖古被他們選為噶瑪巴、被他們照顧，而把我當成一般人看待，也就是我沒有得到噶瑪巴的名號的話，未來我會到拉薩的學修僧院好好學習，和過去的祖師們一樣，好好地聞思修。學成之後，我會盡力恢復傳承、弘揚佛教、利益眾生。

Once you are named as a rebirth or tulku, you can’t do anything for the sake of future lives. You have to spend all your time working for this lifetime. In this lifetime, you don’t even have control over your food and clothing. . . You are caught in the great mire of suffering. . . Let me be considered an ordinary person. If I’m not given the name Karmapa, in the future, I’ll go to a monastery in Ü Tsang in Central Tibet and practice listening and contemplating and meditation in the same way as the great masters of the past did. And in that way, I’ll do whatever I can to restore the teachings that have been lost and to benefit sentient beings.

「即使沒被認證，也會很開心地繼續學習。」當時有這一段記載，米覺多傑很高興地跟別人說出這樣的想法。 （Bamboo批：没被认证的话，他穷的活都活不下去，还能去学习？可见此人也是影帝中的影帝。）

His Holiness added jovially, “And so he thought about it, and he was kind of happy. I don’t have to be the Karmapa! It’s kind of nice.”

前世師徒流淚重逢

當時雖然米覺多傑沒有受到什麼照顧，但前世法王的一些弟子，都是修持很好的瑜伽士，他們在一個清淨的幼童上，降下了瑪哈嘎拉的卦象。在過去，並不是向佛像來祈求、占算，而是找一個清淨的孩童，然後祈請瑪哈嘎拉降身孩子身上，取得一些預言和卦象。當時一些修行很好的瑜伽士、前世法王的一些弟子，找來一個清淨的幼童，降下瑪哈嘎拉的卦象，並得到預言：未來中國皇帝等等全世界的人們，都會相信這位祖古就是噶瑪巴。（Bamboo批：自己修不出神通能够看清真相，预见未来，就用这种民间跳大神的巫术把幼小的孩子弄成附体。害了孩子的一生。这个第七世噶玛巴教弟子的到底是佛法还是苯教这类民间巫术呢？话说那个达赖喇嘛也是整天搞这个跳大神的巫术。）

At that point, many students of the previous Karmapa did a divination and had Mahakala Bernakchen possess the Eastern candidate. A prophesy emerged that this boy would be recognized as the Karmapa by the emperor of China and all the people throughout the world.

同樣有許多具備神通、禪定力和能夠親見本尊的大德，都相信東方這位祖古就是噶瑪巴的轉世。雖然工布的那位祖古也被炒得沸沸揚揚，但是找不出任何證據。

At the same time, masters with samadhi recognized Mikyö Dorje as the reincarnation of his predecessor. Simultaneously, those who examined the Western candidate could find no reason to affirm his status as the tulku.

剛剛說的那些人就寫信給嘎千大營，說明這個東方的祖古才是真的，最好是依照第七世噶瑪巴的遺言來認證他。由於這些原因，他在七歲的時候，被嘎千大營的嘉察仁波切迎請過去，當時嘎千大營的僧眾就迎接並奉茶。

Other affirmations of the Eastern candidate were presented, and at that point, Gyaltsap Rinpoche invited Mikyö Dorje to the encampment.

當時奉命去迎請的僧人們有一個內定規矩：因為還沒有確定真實的轉世祖古是哪一位，所以嚴厲規定不准向祖古禮拜，不准到他前面接受摩頂加持，也不准向他獻哈達。但就像是佛陀的故事一樣，最初佛陀和五人一起六年苦行，之後佛陀捨棄苦行，五人心生不悅；佛陀成佛之後，他們去見佛陀的一開始，也是制定了一些規矩：不向佛陀禮拜、不問候，也不幫他敷座，不讓他坐在上首。但是真的見到佛陀的時候，這些規矩一個也做不到，自然就禮拜等等。

Those who came to welcome him decided not to prostrate to him or ask for blessings when he entered the compound. The situation was similar to that of the Buddha’s first five disciples when they first met him after his enlightenment. They were unhappy with Shakyamuni and made a rule not to venerate him when they saw him again. But when the Buddha approached, they were so overwhelmed by his magnificence that they prostrated to him without hesitation.

同样就像这个情况一样，当时这些去迎请的僧人，一見到東方祖古的時候，大家都不由自主地行禮、獻哈達、請求摩頂加持。什么当时说不该做的全做了。而且祖古幾乎認識每一位他身邊的年長僧人，能夠喊出他們的名字。這讓大家不禁想起過去的回憶，生起很大的信心而流淚。大家虔誠地祈請，感到非常高興。（Bamboo批：这些都是米觉多杰在自己写的《米覺多傑往事本生》一书中仿照佛陀的故事自编的吧。如果说的是大宝的经历，Bamboo倒是相信的。）

Likewise, when the lamas and monks actually met Mikyö Dorje, their perception changed. They prostrated and offered katas—everything that they said they weren’t going to do. He recognized almost all those who had served the previous Karmapa and called them by name. They shed tears due to the power of faith, and everywhere there was a joyous noise.

與嘉察仁波切初次會面

雞年1月1日那一天，東方祖古噶瑪巴第一次和嘉察仁波切會面。嘉察仁波切問他：「你認識我是誰嗎？這頂帳篷和裡面的擺設本來就是這樣嗎？這個帳篷的主人是誰呢？」祖古回答他說：「我認識你，你是『聶沃國師』。你的頭髮留長了，你以前頭髮沒留這麼長。然后你也别紧张，这个帳篷裡的擺設和以前一樣。而且这个帳篷的主人是你。」

當時大概因為是過年，帳中陳設著確札加措的法座、坐墊、華蓋、帷幕、茶碗等等。祖古抬起右腳，準備走上法座，因為還沒被正式認證，這時所有人都很緊張，就馬上攔住他、不讓他上去。雖然東方祖古已經示現這麼多殊勝的行儀、展現出不可思議的勇氣，但是大家還是覺得沒有辦法決定東方祖古還是安多的祖古，哪一位才是真的噶瑪巴。

Mikyö Dorje then met Gyaltsap Rinpoche, who asked many questions designed to determine if the boy was the actual tulku. Mikyö Dorje answered with confidence, but still the monks of the Encampment were uncertain and couldn’t decide. The tulku addressed Akhu Atra, a student of the previous Karmapa, and Jangchup Rinchen, the Secretary of the Encampment:

有一天，東方的祖古對祖古阿咕阿差，和嘎千大營知客僧蔣秋仁千說：「我要跟你們討論一下。」他說：「嘎千大營當中這些師徒，都不知道該怎麼好好討論事情、都不会做決定。我都已經示現了這麼多宿命通的瑞相，你們這些師徒怎麼還是無感，沒什麼反應呢？你們就一直在那邊一直的討論著，是要认证这位、还是那位。然後東問西問，這樣下去會有結論嗎？會有好的結果嗎？那个聶沃國師，就是嘉察仁波切，你們的big boss，好像也說不出个什么決定。不是嗎？」他就这样说了。（Bamboo批：大宝是在说自己吧，他有这个神通Bamboo是相信的。这跟宿命通无关，他谁的事都知道。）

大家很驚訝這麼小的一個孩子，怎麼會說出這樣的話。他們二位聽完就問这个祖古：「那我們應該怎麼辦呢？」他說道：「決定呢，是你的心要做决定，不是东问西问。」(Bamboo就老喜欢东抽签西抽签地问，但最后发现还是自己的心做的决定最正确。)他就这样说了。你看米覺多傑說這段話時才七歲，實際年齡才五歲三個月。可以看出他話語的能力，還有分辨是非善惡的大智慧。（Bamboo批：大宝被认证时也是7岁，实际年龄记得也是5岁零3个月。所以这里大宝借米觉多杰说的其实都是他自己吧。）

None of you teachers and students in the Encampment know how to make a discussion. You don’t know how to make any plans. I’ve shown so many signs that I actually remember past lives. . . and [there are] so many omens, but none of you understand anything, no matter how many signs I show. . . How are you actually going to recognize the Karmapa? Will anything good come of this? . . . You must decide the question with your mind.

最後他們实在没办法，做不了決定，就把東方和西方的祖古都迎請過來，几千人面前，讓大家去問問題，問佛法的問題、問世間的問題、問他們認識這個人或認識那個人、問前一世噶瑪巴的弟子有誰。然後放一個前世噶瑪巴的念珠，一個不是噶瑪巴的念珠，讓他們去選。有時候故意去罵他們、去嚇他們。總之用各種方式去測試，在大眾中去測試他們兩位，看看誰才是真的。就在大众中去测试他们两位。

In the end, members of the Encampment summoned both candidates—the one from the East and the one from the West—and asked them questions. They tested them with the previous Karmapa’s teacup.

當時西方的祖古大概已經滿七歲了，但他除了知道父母的名字、他吃的東西和用的東西的名字之外，其他都不知道。讓他辨認東西的時候，他就隨便選，甚至有時候被問到哭了、怕到哭了。因為太多人問問題。

The Amdo tulku was seven (by Western calculations). He failed the tests and started crying.

西方祖古的父親，也就是那位很有权势的上師，他身边有很多保镖一样的人，他就讓這些保鑣站在周圍，故意發出很大的聲音，去嚇東方的祖古，也就是米覺多傑，總之當時很亂來。反之，東方的祖古很穩重，絲毫不受動搖，反而最後他覺得很無聊，懶得去认证那些東西了，甚至根本不去選過去生的念珠。反而看西方那位好像很厉害，所有能选的都选。支持西方的嘎千大营的人就很高興，骑着马在那呼喊慶祝，因為大部分嘎千大營的人都收了錢吧，不是给钱，是要酒給酒，要肉給肉，能賄賂都賄賂了。

The boy’s father tried to scare the Eastern tulku. But Mikyö Dorje was not afraid; he was in fact a little bored. “There’s no point to this,” he thought.

這時嘎千大营的主事--嘉察仁波切他也沒辦法了，没办法说些什么了，當時记录里面，嘉察仁波切也的確很辛苦，這部分的歷史可能之後再跟各位提。是滿難過的一段歷史，以後再說。

總之，當時嘉察仁波切也不知該怎麼辦，他就說：「我們東方這個祖古是无争辩是真實的，但是我也做不了決定。仁波切、洛戎、噶東巴，你們三位還是把東方這個祖古迎请回去吧！這樣辯下去不會有什么結論的。」但没想到嘉察仁波切这么一说，洛戎、噶敦这些同个村的人，本来東方的祖古就是出生在这个地方的，那些人就说：「如果東方這位祖古是真的，結果卻不讓他陞座，還叫我們就这样把他帶回去，那我們可要派兵把西方那些人全都结束掉。」因為他們是康巴人，嘎千大營这些人聽到都嚇到了，“哦，康巴人这么的...，如果我们家族都被他們殲滅可就慘了”。最後两方实在不知该怎么办，那些本来支持西方的人就跑到嘉察仁波切面前，说“拜托、拜托，还是您要说清楚，做最後的決定啊”。（Bamboo批：所以说这个转世的认证，真假并不重要，重要的是谁「有钱能贿赂」，但「有钱能贿赂」也敌不过「性命之忧」）

Despite the clear outcome of these tests, the father of the Western candidate still had many under his thumb, and Gyaltsap Rinpoche couldn’t do anything about it. It was a difficult, sad situation. Those from Mikyö Dorje’s homeland were so incensed that they were about to attack the Kongpas. They wanted to kill the supporters of the Eastern tulku, so the Kongpas backed down and said to Gyaltsap Rinpoche that he could do what he wanted.

大白海螺夢兆，敦促受封陞座

最後，在藏曆2月10日夜晚，嘉察祖古向上師本尊祈求加持，告诉他哪一位祖古才是真實的。當晚他就做了個夢，夢到東方祖古，就是米觉多杰來到他的面前，面露不悅之色說：「你還是對我有懷疑，到底該怎麼辦呢？」梦里說完他就站在嘉察仁波切的面前。當時梦中嘉察仁波切就心想：祖古來到這裡也有一段時間了，我们也沒有讓他陞座，或許是他不开心了，他連個座位都沒有呢，还站着呢。他就这样左看右看，突然旁边看到有一個坐墊，就跟东方的米觉多杰祖古說：「来，请坐！」但是米觉多杰根本不理他，他也不去坐。轉頭就回到他住的帳篷里面去了。

一段時間之後，出現一位白色膚色的長髮女生，身著白色綢緞的衣服，左肩上抬著一個連兩個人都無法捧起的、從未見過的白色海螺來到嘉察仁波切的面前說：「我都吹響了這個海螺，讓音聲傳遍大地，你為什麼不好好保管這個海螺呢？」說完就站立在他面前。接著，這位女生說：「我還想吹響海螺，但是吹不出聲音來了⋯⋯」。說完又把海螺扛回肩上，就朝剛剛祖古來的方向走出去了。

不久之後，嘉察仁波切又看到一位身形紅色、頭髮咖啡色、眼睛充滿血絲、瞪大眼睛稍顯憤怒相的女生來到面前說：「你不要聽信騙子的話，不然會因為这些覆障染污而生重病的。」說完就離開了。

由於這些夢境，嘉察仁波切確信東方的祖古就是噶瑪巴。（Bamboo批：做梦是编故事、找借口最好的方式。）

At last, Gyaltsap Rinpoche prayed to the deities to find out who was the real tulku, and he had a visionary dream. Mikyö Dorje came to him in this dream, offended. “You still have doubts about me. . . Do what you are going to do,” he said. Gyaltsap Rinpoche offered him the best cushion, but the tulku didn’t take it and left. A little later, a woman came before Gyaltsap Rinpoche with a huge white conch. She said, “I have blown this conch in every land. . . But you still aren’t taking care of the conch. So what’s that about?” She left in the direction that the tulku had gone. Then a woman with a wrathful appearance came to him, counseled him not to listen to lies and then went away. After this visionary dream, Gyaltsap Rinpoche developed faith that Mikyö Dorje was the unmistaken successor to the 7th Karmapa.

這時，嘎千大營的人們就像大夢初醒一般，在2月14日那殊勝的日子，东方的祖古——米覺多傑被迎請至獅子寶座上，為他舉行受封陞座儀式。嘎千大營的人这时升起全然的信心，都说「過去到底是怎么搞的，那麼的糊塗，是不是都被魔鬼蒙住了眼睛，蒙蔽了心智，怎麼會不知道東方的祖古就是噶瑪巴的轉世呢？」（Bamboo批：这会儿米已成粥，得赶紧见风使舵，狂拍马屁，以防被秋后算账了。）

那時大家才生起了信心，最後都確認了東方的祖古就是第七世噶瑪巴——确扎加措的轉世。那西方的祖古怎么办呢？他到哪儿去了呢？当时米覺多傑还在家乡的时候就說了：「他不是噶瑪巴，他是我的一个僧人，蘇曼寺的一位僧人的轉世」，所以他後來被命名為蘇曼的確昌祖古。就让他住在敕隆的一个寺院里。那个孩子的父親、也就是安多上师又如何了？他大概也就不见了，消失了。因为东方的已经被认证了，他就逃走了，消失不见了。本來米覺多傑也想照顧他，那位安多上师，结果根本找不到人了。但总之記載裡說他不见了，而且下場不是很好。到底下场怎麼個不好法，我也不清楚，紀錄中也沒寫。（Bamboo批：这位米觉多杰真是伪善大师啊！）

So finally, on an auspicious day, the Eastern tulku was enthroned and, at that point, everyone felt profound faith. They could not believe they had previously doubted Mikyö Dorje was the authentic Karmapa. Where did the Western tulku go? Mikyö Dorje proclaimed that he was a tulku from Surmang; the boy entered monastic life while his father, the Amdo lama, fled. After that, things didn’t go well for him.

總之，以上就是米覺多傑当时的一些故事，曾有東西方兩個噶玛巴的紛爭，简略地跟大家说了。我想今天大概就講到這裡，明天放假，现在心情稍微愉悅，感到稍微放鬆開心。剛剛之前有提到过，从第一世到第八世的一些歷史的資訊，例如：出生在哪裡？父親母親的名字是什麼？本來我有準備，但是可能後天再跟大家講了。

With this, the Karmapa concluded his brief account of the dispute between the Eastern and Western candidates. He ended the session by announcing that in the next teaching, he would speak about the birth places and birth dates of the previous seven Karmapas.

好，最后是课诵。

Bamboo评论：要说这个转世的认证，萨迦法王刚开始承认的噶玛巴转世可是泰耶多杰哦。

后来大宝到了印度后，向他求法、拜他为师，一个劲地热脸贴他的冷屁股，于是这个萨迦法王就又不由自主地倒向了大宝。

因为大宝特别会拍马屁，让达赖和萨迦两老特别受用；所以后来就都懒得睬那个不肯放低姿态主动讨好他们的泰迪熊了。

这就跟上文大宝说的，嘉察仁波切送给西方祖古三条哈达都被退了回来，心生不悦，于是，就倒向了承认东方祖古了。所以，这个转世认证无非是看承认谁对自己有利而已。