昨天，我看到波卡寺的堪布東由仁波切在座，今天也看到他，在這裡要先問候仁波切「札西德勒」。同樣也要跟在座的堪布、善知識，還有各個尼寺的尼眾，以及所有的僧伽大眾、所有觀看網路直播的法友們說聲「札西德勒」。

His Holiness the Karmapa started today’s teachings by sending his greetings to Bokhar Khen Rinpoche, whom he saw in the audience yesterday, as well as to the Khenpos and Geshes, the nuns of the shedras, foremost among the sangha, as well as all the Dharma friends who were watching over the webcast.

今天本來的想法，是要講解米覺多傑誕生地相關的一些內容，但因為還沒有準備好，可能明天再說。

我本來有一個每天講課的進度計畫，但實際上起課來，發現也沒辦法真的做到，加上未來是否還有機會像這樣長時間的上課，所以我想還是不要太逼迫或勉強自己一定要按表操課，而是應該放輕鬆、慢慢地講。總之，最主要就是想要把《妙行傳》等這些自傳講完。

Referring to what he had mentioned the day before, he explained that although he had planned to speak about Mikyö Dorje’s birthplace and birth region, he decided that it would be much better to say as much as he could at the respective time rather than trying to push through, thinking, “I have to say this, I have to say that, I have to teach this today and that tomorrow”… Thus, although he had prepared a schedule accordingly, he found that to follow such a schedule did not really work.

Bamboo评论：Bamboo每次给自己排一个今天要做哪些的时间表，结果都发现没办法按时间表完成。练了几年，还是不能像机器人一样完全照着时间计划表来。

▍第二妙行：遠離修行逆緣，斷除惡友影響

就像昨天跟大家做的宣布，《妙行傳》中的第二個妙行，從科判來說，就是遠離修行的逆緣（也就是惡友）之法。

Following his initial remarks, the Karmapa then turned towards the second verse of Mikyö Dorje’s autobiographical text, Good Deeds:

Without disdaining inauthentic gurus and companions Or following them along the paths they taught, I did all I could to overcome the thoughts of the three poisons—Impediments to reaching the dharma’s culmination. I think of this as one of my good deeds.

這個偈言主要是說，在第一個妙行，米覺多傑提到他如何進入佛門，及進入佛門之後如何開始修持的內容。第二個妙行是說，當你修行的時候，常常會遇到一些內在、外在的逆緣，其中最主要的一個逆緣，就是受到惡友的影響。這是逆緣當中對修行影響很大的一部分，所以米覺多傑在第二個妙行中提到他自己，如何斷除「修行的逆緣：惡友」。

His Holiness explained that the topic of the second good deed is inauthentic gurus and companions and refraining from following the paths they taught. He reminded us briefly of the first of Mikyö Dorje’s good deeds, which describes how Mikyö Dorje entered the teachings and began to practice the dharma.Once we have entered the dharma, His Holiness commented, there are many impediments and harmful conditions, and if one were to follow negative friends, then many difficulties would arise. Mikyö Dorje’s second good deed, therefore, relates how he overcame impediments to practicing the dharma, such as negative friends.

Bamboo评论：看看波卡仁波切生前交的好友——堪布东由，仁波切不明原因突然骤逝后波卡寺就由他掌管，转世小波卡连听认证他的大宝讲课的机会都没。那个从小在波卡寺长大的卡卢仁波切说的小时候性侵他的上师又是谁呢？

▍從小多苦難，父母像乞丐

昨天談到，米覺多傑出生之後，很多人都親身經歷到各種不可思議的瑞相，因此很自然地就生起信心和恭敬心，相信他就是噶瑪巴的轉世。司徒札西巴究也依照前世的預言信，確認他就是噶瑪巴的轉世，並給予相關的指示。这部分昨天都有谈到。然而難過的是，这位司徒札西巴究在米觉多杰出生不久後就圓寂了，因此無法繼續給予更多的照顧和支持。（Bamboo批：刚出生的婴儿话也不会讲，根本无法交流，这个司徒仁波切是怎么确认这个婴儿是噶玛巴转世的？）

However, Mikyö Dorje did so many amazing things that people could see; they immediately felt great faith and respect for him as the reincarnation of the Karmapa. Furthermore, Situ Tashi Paljor looked at the testament left by the Seventh Karmapa and, to a great degree, accepted that Mikyö Dorje was the Karmapa and instructed people to respect him as the tulku. Unfortunately, Situ Tashi Paljor passed away soon after the Karmapa was born and was unable to continue working towards his recognition as the tulku.

之後米覺多傑抵達類烏齊寺，寺主世間自在尊者特別照顧他，也對洛戎土司說：「他就是真正的噶瑪巴的轉世，你要好好照顧他。」據說，洛戎土司允諾後，就把米覺多傑迎請到洛戎，提供衣食各方面的照顧。

Then Mikyö Dorje went to Riwoche, where the master of Riwoche, Jigten Wangchuk, showed him great respect and said that there was no mistake in recognizing him as the reincarnation of the Karmapa. As Jigten Wangchuk was the leader of the Lhorong community there at that time, he told the people Mikyö Dorje was the reincarnation of the Karmapa and that they needed to take great care of him. The Lhorong community accepted this and agreed. They invited Mikyö Dorje to Lhorong monastery and promised that they would provide well for him in terms of food and clothing.

（法王的画面突然消失。中断了十几分钟。）法王；刚刚电脑当机。

然而，米覺多傑於多聞山上所寫的自傳當中提到：「洛戎土司所說的照顧，實際上只是類似對於馬、騾或狗的照顧而已。」同時，再加上嘎千大營的駐眾，當時大多支持西方的祖古，所以基本上不去照顧米覺多傑。因此，直到他七歲之前，米覺多傑和他的父母、親人等等，都在洛戎县和附近的地方，過著像是乞丐一樣的生活，甚至常常有一餐没一餐的。這裡可以知道，米覺多傑小時候，或者說在還未認證之前，生活是非常辛苦的。 （Bamboo批：他家原来是靠什么生活的呢？还是原来就是乞丐，指望靠噶玛巴的名头翻生？）

In an autobiographical liberation story of Mikyö Dorje’s, written when he was at Namtrö mountain, he related how the people of Lhorong failed to keep their promise. Instead, when he reached Lhorong, they treated him like a lowly herdsman, someone who looks after donkeys, horses or dogs. They did not give him more than to such a person. Also, the Garchen had supported the claim of the western tulku, and so there was doubt whether Mikyö Dorje was the true reincarnation of the Seventh Karmapa Chödrak Gyatso. Consequently, they failed to take care of him. Until he reached the age of seven, he and his entire family were reduced to living as beggars in the region of Lhorong. Thus, before he was recognized as the Karmapa, he faced great difficulties, lacking basic necessities such as food and clothing.

▍攝政嘉察仁波切遭惡意中傷

當時嘎千大營的情況，受到那位安多上師的威勢和巧言的影響，駐眾無視東方祖古示現的各種瑞相，大都支持安多上師的兒子，是第七世法王確札嘉措的轉世，甚至差一點就要為他舉行坐床儀式。

Even though Mikyö Dorje displayed so many wondrous signs, they did not recognize him but instead listened to the audacious Amdo lama and took care of the western tulku, and were about to recognize him as the reincarnation of Chödrak Gyatso.

情況會演變成這樣，主要的原因是，第七世法王確札嘉措圓寂之後，國師嘉察札西南嘉被認為是攝政，但是，他卻沒有得到過法王正式的認證，只是因為當時嘎千大營當中，他的地位最高，才會自然成為攝政。也就由於沒有得到過任何官方的認證，當時嘎千大營的駐眾，也就不怎麼聽從嘉察仁波切的指示。（Bamboo批：现世的嘉察仁波切也自命为摄政，前世噶玛巴没任命过，这世的大宝也没任命过。）

His Holiness explained that these situations arose because the people in the Garchen did not listen to the regent Gyaltsap Tashi Namgyal, even though he had been appointed by the Seventh Karmapa and held the highest rank in the Garchen.

不僅如此，本來嘎千大營的規矩是非常嚴格的，第七世法王確札嘉措就制定了像是禁止攜帶酒肉進入嘎千大營、女性拜訪者不得在嘎千大營過夜等等規距；但是法王圓寂之後，所有規矩也都沒了。駐眾甚至開始製造謠言，詆毀國師嘉察仁波切，造謠說他對中祖庭噶瑪寺的札西敦珠下毒，最後嘉察仁波切不得已，只好前往麗江。

During the time of the Seventh Karmapa very strict rules were enforced in the encampment; beer and meat were forbidden inside the encampment, and women could only enter during the daytime and were not allowed to stay overnight. However, after Chödrak Gyatso passed away, people began to disregard these rules. In addition, there was much criticism of Gyaltsap Rinpoche. He was even accused of causing the death by poisoning of a monk called Tashi Döndrup from Karma Gön Monastery. Finally, it was made too difficult for him to stay in the Garchen and he went to Jang.

▍七世法王弟子常不受尊重

第七世法王確札嘉措有許多大弟子，法王圓寂之後，駐眾也開始輕視他們。比如說桑傑年巴，他是一位非常殊勝的仁波切，甚至之後成為了法王米覺多傑的上師，但是在當時，他們說桑傑年巴是一個壞人、騙子。敦木札西俄塞，後來他也成為米覺多傑的上師，但當時他被說成是一個懦弱的人。至於噶瑪欽列巴，因為他在教、政兩方面的閱歷最多，還稍微受到一些尊重，但是他在嘎千大營當中，連一點吩咐、指導的權力都沒有。（Bamboo批：有时候敌人的评价往往是最正确的。）

The Seventh Karmapa had many great students but the Garchen monks had no respect for them. Sangye Nyenpa Rinpoche, for example, who later become one of the most important teachers of Mikyö Dorje, was vilified as a bad person and a charlatan. He had no power or influence in the Garchen. The monks had a modicum of faith in Chöje Karma Trinleypa, who was well-versed in both dharma and politics, but they did not give him the chance to come to the encampment to give them his advice or guidance.

之後，在為米覺多傑遴選上師時，最應該被選為上師的，就是第四世夏瑪間阿卻札，但是當時嘎千大營當中的有力人士，卻說他是一個背誓者，說他違背了和前一世法王之間的誓言戒，所以誰只要碰到他的影子都會下地獄。所以即使當時他都已經被米覺多傑邀請到了嘎千大營，但是在那些有力人士的阻擾下，米覺多傑也一直沒有機會和他會面。造成這個局面的原因很多，但是最主要的一個原因是，他在教政二方面都非常出色，所以招致了嘎千駐眾的嫉妒。

As for appointing a tutor for Mikyö Dorje, it should have been someone suitable and worthy of being his tutor, such as Shamar Chökyi Drakpa, but the people in the encampment accused Chökyi Drakpa of breaking samaya with the previous Karmapa, and warned that if his shadow were to fall on anyone, they would go to hell. Even when Mikyö Dorje invited Shamar Chökyi Drakpa to the encampment, the people would not even allow them to meet. The main reason they thought so badly of Shamar Rinpoche was that he had become quite powerful politically and religiously, so the members of the encampment envied him.

▍嘎千大營令人傷心的墮落現象

之後，那些有力人士又決定，最能擔任經師的是札西敦珠巴，他們將他說為「馬爾巴大師真身」，迎請他到嘎千。結果，在快要抵達大營的路上，這位上師吐血而死，他們的計謀也以失敗收場。

The leaders of the encampment decided that Drom Tashi Döndrup would be the best tutor for Mikyö Dorje, but on his way to the encampment, just before he arrived, he vomited blood and died.

然而，第七世法王的所有物品，都被札西敦珠巴的太太，一個名為旺秋吉嫫的女人，和她身邊的僕人所掌控；換句話說，整個嘎千大營都落到了一個女人的手中。這時的嘎千大營中，別說好好持戒了，連穿著僧裙的人都沒剩幾個，可以說是完全的失序，毫無章法可言。

He was the custodian of the Seventh Karmapa’s sacred objects, and when he died, his wife and servants appropriated them. His Holiness reiterated that these problems were caused by the deterioration of conduct in the encampment. The monks didn’t keep the monastic rules and didn’t even wear robes.

Bamboo评论：这位掌管祖庭噶玛寺的扎西敦珠竟然还有太太，是个俗家人却掌管祖庭佛寺。想来是第七世噶玛巴确扎嘉措生前的好友，跟堪布东由和波卡的关系一样吧。这就是结交恶友带来的后果：死后自己生前的一切功德和努力都被自己结交的恶友摧毁。

這時的嘎千大營，在各地遷徙的時候，竟然帶著二十多個活像乞丐用的破爛帳篷，過往莊嚴僧團大營的盛況已經完全沒落。而且嘎千大營的人，會把人們供養的牛羊牲畜，宰殺食用。

依照傳統，確札嘉措圓寂之後，都會為他啟建舍利塔，尤其確札嘉措圓寂火化之後，他的35節的脊椎骨都完好無缺，而且每節上頭，都出現了觀音菩薩的聖像，真的非常殊勝。之後據說是供到了舍利塔當中。但是法王米覺多傑認為，如此殊勝的聖物，應該要讓大眾瞻仰才是。總之，當時七世法王的這些舍利、聖物，竟然都無人保管和供養，說起來是非常讓人難過的。(此处堪布丹杰的口译是：第七世法王圆寂后留下了一些特殊的圣物，但嘎千大营的人都没有好好保管，甚至连建舍利塔都没。)（Bamboo注：参考法王的原话，此处化育网站的翻译比较全面）

After Chödrak Gyatso passed away, the Garchen should have erected a stupa for his relics. But when Chödrak Gyatso’s remains were cremated, a miracle happened and there was an image of Avalokiteshvara in each of his vertebrae. Eventually, they were placed in a stupa. However, as Mikyö Dorje remonstrated, from the start they should have been placed where everyone could see them, but they were not. Consequently, nobody was taking proper care of all the sacred objects and relics and nobody was making offerings; it was really a very bad situation.

Bamboo评论：第十六世噶玛巴的骨头上也说有观音圣像，是否也该让大众瞻仰。要不谁知道真假呢？尤其藏人只要识字，就被灌输「要会“骗”、善“骗”，才是有智慧，才会受人敬仰」的思想（参看《语言之路》（《Language Pathways》）里的各个藏族故事）。

之後，國師嘉察仁波切終於從麗江回到了大營，不僅為法王確札嘉措啟建舍利塔，也正式為東方祖古認證陞座，然而好景不長，沒有多久之後，仁波切就染病而圓寂了。不僅如此，仁波切的遺體，也沒有被好好安葬，不知是沒人這麼去做，還是大家不知道該怎麼做，總之據說是被秘密地埋到一個沙地裡頭，之後沙子當中生出了許多芥子一般大小的舍利。有一個傳言說，仁波切是被人下毒而亡，所以才會走得這麼突然。我推測，那些毒害他的人，可能就是為了害怕別人知道，才會把仁波切的遺體秘密的埋到沙子裡頭。（Bamboo批：佛经中说，持戒清净者，毒不能中。扎西敦珠路上突然吐血而亡，是否也是嘎千大营的人说的被嘉察下毒而死的呢？没有因，又哪来的果。）

Later, when Gyaltsap Rinpoche returned from Jang, he built a reliquary for the remains of Chödrak Gyatso and recognized Mikyö Dorje, the eastern tulku, as the Karmapa. This turned out well until Gyaltsap Rinpoche suddenly fell ill and passed away. Not only that, nobody took care of his remains properly; they were buried in sand. Later, there were many ringsel the size of mustard seeds. His Holiness suggested they might have buried him in sand because they thought that he had been poisoned.

這些讓人難過甚至反胃的故事，雖然未見於古今的文獻，但是卻清楚地記載於一部之後米覺多傑呵斥嘎千駐眾的文字紀錄當中，然而這部著作現在也散失了。那我們怎麼知道有這麼一篇文字紀錄呢？是因為第十三世噶瑪巴的弟子內郭瓦賢遍嘉措，他撰寫了一本《岡倉六師徒傳》，這部傳記當中詳細引述了這篇文章，所以我們才知道有這樣的一部著作和歷史。

在看到這篇米覺多傑的文字之前，我們只看過在第五世觀音尊者的自傳當中，也附帶的略微提到過這段歷史，但是當時我們大都懷疑：「觀音尊者是不是不喜歡噶舉派，才把歷史寫成那樣？」並不真的相信情況真是那麼的糟糕。直到現在看到《岡倉六師徒傳》，才相信第五世觀音尊者的說法。另外，在桑傑巴珠撰寫的《妙行自傳疏》當中，也提到過類似的描述。

Such really depressing, revolting situations, His Holiness continued, are not mentioned in many liberation stories. However, Mikyö Dorje later wrote a letter, criticizing and scolding the people in the encampment and explaining these events in great detail. This letter is no longer extant but we know of its existence from the namthar of Six Kamtsang Gurus and Students written by Ne Gowa Karma Shenpen Gyatso at the time of the 13th Karmapa. Likewise, the Fifth Dalai Lama’s autobiography briefly mentions that these events happened. Sangye Paldrup also describes many similar events in his commentary on the Good Deeds.

▍《妙行自傳疏》新版本，意外出現

這裡我想說明一下，桑傑巴珠所寫的《妙行自傳疏》，之前我提到過是由創古智慧金剛佛學院圖書館出版的，而這個版本是哲蚌寺十處經堂的版本。

前陣子，我著手進行《妙行自傳》的中文翻译和英文的翻譯校對時，找到了另外一個《妙行傳》的版本，我覺得這是一個特殊的緣起，因為我們根本不知道還有另外這個版本，它就這麼突然的出現了，有時候就是這麼的巧合。

我們比對這兩個版本發現，其中有幾行、甚至幾頁的內容都不太一樣，或許之後應該進一步的校勘，像是把新得到的這個版本的內容，補進十處經堂的版本當中。例如我們發現，在新找到的版本當中，有一段話就是另一個版本沒有的，那段話提到桑傑巴珠撰寫《妙行自傳疏》之後，他還呈給米覺多傑過目，當時米覺多傑還做了不少增訂和刪改。(Bamboo批：这个米觉多杰是严格控制任何记录他的文字啊！)

The Vajra Vidya library published an edition of the Good Deeds based on a manuscript from Drepung Monastery library. When the Good Deeds were being translated into English and Chinese and proofread [prior to this teaching], His Holiness fortuitously found another old manuscript of the Good Deeds. By comparing these two editions, in which sometimes a couple of lines or pages were different, it was possible to fill in missing sections. Sangye Paldrup’s commentary is particularly important because it was reviewed by Mikyö Dorje himself, who told him what should be deleted and what needed to be added.

我覺得這部新得到的版本，是很重要的一個版本，值得我們好好進一步研究。

Bamboo评论：这个版本就是布达拉宫的版本，1999年时，统战部答应大宝的要求，从布达拉宫和格鲁派各寺院收集到的噶举派经典，都搬到楚布寺。因为大宝讲这课时，就被秘密关在楚布寺，所以他能翻出这些以前从不知道的噶举经典。

▍不與惡友為伍，生起難忍悲心

在這個新得到的版本中提到，米覺多傑年幼的時候，他身邊的很多侍者，老是藉由薈供的名義大吃羊肉。米觉多杰對他們說：「食用可憐動物的血肉，還以薈供為名，這樣的行為不僅無益，而且是非常危險的。不准這麼做！」（Bamboo批：Bamboo第一次见到大宝的那位大胡子侍者时，也是闻到他身上有一股浓浓的小羊羔肉的味道。他还带着他的侍者——一个年轻麻利的喇嘛。见第一次觐见法王的奇遇）

Next, His Holiness described incidents that illustrate how Mikyö Dorje was not in the least influenced by negative friends. For example, in the recently discovered edition it says that when Mikyö Dorje was young, most of his attendants would use a ganachakra offering as an excuse to eat an entire sheep. Mikyö Dorje forbade them from doing this; he maintained that eating these weak animals while calling it a ganachakra had no benefit and was dangerous.

還有一次，在嘎千大營中丟失了一袋茶磚，之後竟然隨便抓了一個不相干的人，說他偷了茶磚，把他關進了嘎千大牢。

不僅這樣，米觉多杰身邊這些人還威脅米觉多杰說：「你要說這個人就是小偷，說是你用神通知道的；如果不說的話，我們就要你好看。」意思就是要打他，揍他的意思。但是米觉多杰知道那個人不是小偷，就說：「我不知道他是不是小偷，你們想要怎麼傷害我都可以，我是不會說謊的。」事後證明，那個人的確不是小偷。（Bamboo批：大宝身边那位五大三粗，怎么看都不像个侍者的大胡子侍者恐怕也是安排来揍大宝用的吧！）

Another time a brick of tea went missing. The monks seized a suspect and put him in the encampment prison. The attendants then threatened Mikyö Dorje and pressurized him to pretend that his clairvoyance confirmed that this man was the thief. Knowing that the man was innocent, Mikyö Dorje refused to lie, whatever the attendants threatened to do to him.

有很多這樣的故事，米觉多杰身邊有很多這樣的惡友，但是他都不跟着他们起舞，始終說真實語。

還有，米觉多杰身邊的人，時常會請求他說：「那個人有一個很值錢的東西，你可不可以想辦法讓他供養給你。」法王說：「供養必須是對方具備信心想要供養，不然，如果以狡猾的手段詐取，那就是偷盜。這樣做是不行的。」總之，當時法王的身邊，圍繞著很多一心只想要討好施主，或者滿腦子想要得到更多供養的人，但是他还是把持住自己，不与这些恶友为伍。

Later, his attendants suggested that Mikyö Dorje act in certain ways in order to acquire things from people, but he refused because it constituted breaking the precepts; it was taking what is not given. If people had faith and offered things, that was fine. He was not influenced by the negative friends around him but stood on his own two feet.

還有人會對法王說：「有很多人在傷害我們的寺院、加害這個地方，在破壞我們噶瑪噶舉的教法，你要派兵攻打呀，要下咒呀！」這樣請求他的人非常之多，然而法王的心中，從未有過詛咒或傷害的念頭，更不用說付諸行動去傷害任何人。

People would tell him to wage war on others or to cast a spell on them. Mikyö Dorje said he did not know how to do it.

還有人在瑪哈嘎拉除障法會上，以法會供養所需為藉口，準備了很多的酒和肉，最後卻是自己偷偷把這些東西吃乾抹盡。米觉多杰對這些人說：「如果我們具備信心和誓言，如法去做的話，護法是會高興的；如果我們造了惡，護法對此感到高興的話，那他就不是護法，而是護惡了。事實上，自己想要詛咒他人，卻囑咐護法去做，最後吃虧的還是自己，這樣的行為根本是在造惡，還以修持護法為藉口，这个护法还是不修为好。」

During the Mahakala puja, the monks would bring meat and beer, claiming that they were offerings to Bernakchen. They would then eat and drink as much as they could. In response, Mikyö Dorje explained that the important thing was to act in accord with faith and samaya. If one practiced in the correct manner, things would be fine, but if one were to engage in negative deeds while requesting the support of the dharma protectors, they would become misdeed protectors, and in the end, the ruin would fall on oneself. So Mikyö Dorje said it was better to stop the practices entirely rather than committing unvirtuous acts and harming sentient beings.

還有一些人，口口聲聲說：「這是過去噶玛巴的傳統喔！」然後擺出一付忠心護主的樣子，勸說法王要想辦法讓自己的名聲響亮，要懂得擺架子，懂得怎麼發號施令，還提醒他要好好計畫未來，要多關照自己人等等。

People advised him on how to behave, arguing it was the tradition of the Karmapas.

米觉多杰後來說：「從我小時候開始，一直到現在，身邊出現過太多教我做不如法的事、從事世間八法的人。我要做也做得到，但是想到人生這麼短暫，怎麼有時間去做那些事情呢？所以我自己選擇了止惡，而對於願意聽我話的人，也會讓他們止惡；至於那些不聽的人，我就以平常心面對了。每次他们跟我讲时，我都會覺得他們的思想是不好的，當下都會心中升起“他们真是可怜啊”的难忍的悲心。」

Later Mikyö Dorje said that, from his childhood, many people had come to teach him the eight worldly concerns. He could have followed their advice, but because this human life is just momentary, he would rather spend his time practicing dharma. Thus, he chose to practice the dharma, gave up non-dharmic actions, and advised people to do likewise.

Bamboo评论：现在终于明白为什么第一次去印度觐见法王时，他想给只来得及说一句话的Bamboo第二次觐见的机会，要用那么奇怪的自辱的方式才能满Bamboo的愿了。见第二次觐见法王的奇遇

▍見人造惡或受苦，難忍而示現致病

米觉多杰的性格是如何呢？有一段記載說到：每當米觉多杰看到或聽到某人在造惡或受苦，或者得知某個地方的人們在造惡、受苦，他會因為內心強烈的難忍之情，連身體都示現出生病的樣子。

特別是當身邊的人相互指謫，尤其是修行人之間互揭瘡疤，或者在他面前詆毀其他具德上師的時候，他會面帶微笑的听和讨论。他为什么会这么做呢？如果他当面就指责说“不应该这么做的话”反而会引起争执，所以他不会马上说，常常是在别人走了之后說：「每个人应该向内反观自心、反省自己才是。对于那些大德、那些佛菩萨的化身，尤其对于周围的熟人，甚至是那些大上师，总是在批评。在自己上师和很多人面前去批评别人，这些人是不是疯了。」(Bamboo批：重点是别人说的是不是真实的，而不是说谁戴了个佛菩萨的帽子，就可以为所欲为地做恶事而不被曝光和批评了。众生平等，即便是真的佛菩萨，也没有任何特权。)

At the same time, he showed equanimity towards evil people and said that he had unbearable compassion for them. Mikyö Dorje’s character was such that when he actually saw or heard of people’s suffering or that they were doing non-virtuous actions, he could not bear it and it made him sick to merely think about it. Nor could he bear the way in which the attendants in his retinue would criticize each other, or the dharma practitioners would try to point out each other’s faults. People would criticize the great masters too.

这里本来要说一个例子，但我们先休息一下。