听得到吗？听到请举手。

刚刚他空的那位堪布他合掌举得很高，但是刚刚我在讲自空、他空的时候也是有点害怕，在他面前，这位他空堪布好像表情不是很以为然。

大部分都是伪佛教徒

这里讲到的下士道之法，还有在之前谈到了皈依的部分，这两个是很有关联性的。一般来说，从古至今，自称为佛教徒的人，嘴上时常都会说：“我的一切苦乐，三宝都知道啊，除了三宝之外没有其他皈依处，皈依三宝啊！”会这样说。但事实上有多少人知道“三宝”到底是什么呢？事实上，什么是佛宝呢？指的是一心只有众生，为了要利益众生，断除自己一切的恶，修成了一切功德的人，就是所谓的佛陀。这样的佛陀对于他人只会说真实语，他是不会说出任何的谎言的。那么佛陀到底说了些什么呢？说了什么样的真实语呢？也就是任何具有业和烦恼自性的事物只会带来伤害，相对的，如果修持业和烦恼的对治法，也就是善的话，就会带来利益。所以佛陀说的真实语就是「因果真实不虚」。但是我们并不真的相信因果，也并不真的相信佛所说的话，虽然口头上说“皈依三宝啊”，但是真的相信他所说的话吗？我们还是装着我们是佛弟子的样子，好像在做皈依的样子，但事实上我们的作为却是把一切苦乐恶果我们相信来自于要照顾好自己的人，要消除不喜欢的人，把这样的观念当成是一个真理。不用说我们是带着这样子的态度对待众生，甚至是佛教徒之间互相也是这样子对待，因此不再和睦。

His Holiness pointed out that the seventh verse has a profound connection with the previous verse on going for refuge to the Three Jewels. Generally, from the past until now, most people who say they are Buddhist repeat, “The Three Jewels know all joys and sorrows”. “There is nowhere else in which to place my hopes”; and ”I go for refuge.” without understanding the actual meaning of “The Three Jewels.” Actually, he commented, when we say “the Jewel of the Buddha,” it means someone who thinks solely about other sentient beings’ welfare and who, in order to benefit sentient beings, has given up all the faults they had and has accomplished all the qualities there are. That is the type of individual we call a buddha. Therefore, it is only a buddha who can tell the unfabricated truth to others, and is incapable of lying. What then did the Buddha teach? All the naturally arising afflictions will deceive us and cause us harm. If we accumulate the antidotes to the afflictions, it will benefit us. He taught karma, cause and result. However, we do not wholeheartedly believe in this. We pretend to take refuge, but our actions belie this. We think that happiness depends on subduing enemies and nurturing friends. No need to speak of other sentient beings, Buddhists cannot even get along with each other. We help some and refuse to associate with others.

佛教徒尤其是出家人很多时候也会带着强烈的宗派之见，然后大声地说：“其他的派别的见解、修持和行为都是错误的，都不正确啊。最正确、最无误的就是我们自宗的见解。”然后其他教派的上师，或者其他教派的这些弟子，只要做了一点点的错事，错了一些小事，就想尽办法要去跟更多的人，更多的地方去宣传，“他做错了一件什么事，我跟你说”。然后我们甚至会觉得：“这样子在伤害他人、保护自己的，有这样做法的人”我们还赞叹说“他就是热爱佛教，是衷心护教的人”。这样子的人我们从早到晚，想的、做的，身、口、意在干嘛都是想要消除那些非我族类的人，一生就这样子过了，为了要达到这样的目的，我们要怎么做呢？我们就会去皈依那些最为狠毒、最凶毒的凶神恶煞那样的鬼神，我们会说“这个神可厉害了，他的力量是最大、最快速的”。比起皈依上师，皈依三宝，我们更在乎的是“攀权附势”，很多时候我们不在乎上师、三宝，更在乎的是那些有权势、有钱的那些人。然后带着这种侥幸的心理，膜拜这些世间的天神，心中其实并不真的想说“皈依三宝”，口上你说的是皈依三宝，但内心深处你信仰的其实是那些天神、魔鬼还有这些俗人。但是却还瞎说“自己皈依三宝哦，皈依佛、皈依法、皈依僧”，这是从古至今都会有的一个情况。(Bamboo批：米觉多杰就是个整天嘴上三宝的人，实际在他心里，他的启蒙老师桑杰年巴那套骗和装模做样，他觉得才是最管用的。)

We monastics have sectarian views—my school their school—we criticise other philosophical schools and insist that we are right. When we hear of an unseemly act by a lama of another school, we spread the gossip, while heaping a mountain of praise on those within our own group. This is how we spend our human lives. In order to achieve our purpose, we take the cruellest naga or worldly god as our main refuge and invoke their activity. Rather than the gurus and the Three Jewels, we place our hopes in influential people and wealthy sponsors. We do not entrust ourselves to the Three Jewels.

米觉多杰：自己倒霉时只能自怨自艾

那法王米觉多杰怎么说呢？他是怎样做的？他无论在开始做任何大小事情之前，他都会全心全意地托付给三宝，除此之外，如果符合佛法的话，他才会做一些些占卜，香解法，还有历算等等（Bamboo批：佛陀在佛经中说，所有的占卜、问卦都非佛法），如果不符合佛法的话，他是一概这些所谓的占卜，算卦是都不做的。当他自己所发生的这些伤害和痛苦的时候，他会说：“问题其实都不是别人，其实都是自己往昔的恶业的果报”，所以米觉多杰就说：“如果有这样的认识的话，这样的态度的话，知道如何在因果上做取舍，帮助自己得到善果，能够这样做到，他说都是因为皈依上师和三宝的恩德。只要心中忆念三宝，这样的善就能够清净你干的各种恶业的果报，所以此生和来世一切的善业功德都是从皈依上师和三宝所生，除此之外，不做他想。“米觉多杰总是这样带着他刚说的至诚祈请三宝。这里提到要虔诚、强烈的祈请，米觉多杰他是怎么说的呢？这段话，他的意思是：你的三门的行为，身、口、意的作为是不违背上师、三宝教言的正念和觉知的行为。这才是”强烈、虔诚的祈请“的意思，所以它不见得是身、语，外表上开起来这种”我皈依啊“，呼天抢地的样子。

In contrast, Mikyö Dorje devoted himself wholly to the gurus and the Three Jewels. He never mixed divinations, shamanism, astrology or gathering wealth with dharmic practice. He maintained that all the harm and suffering that happens to us cannot be blamed on external circumstances; it occurs solely as the result of past actions. Having gained confidence in karmic cause and result, we know what to do and what not to do, and the positive results that then occur are the kindness of the sources of refuge, the guru and the Three Jewels. Mikyö Dorje’s instruction was to supplicate the Three Jewels fervently and not place our hopes in any other refuge. He held that our actions of body, speech and mind, should not contradict the teachings of the gurus and the Three Jewels; this is the meaning of supplicating the Three Jewels and has nothing to do with looking serious or physical actions.

有一次，米觉多杰一直在生病，无法康复，那时候他就说：“哎呀，我会生这样的病，真不知道是过去造了什么样的恶业呢。”(Bamboo批：前面他不是说‘只要心中忆念三宝，恶业都会净除”吗？为啥他这个整天嘴上三宝的人，恶业没净除呢？)他的旁边有一个喇嘛，叫做阿义喇嘛，那位喇嘛就说：“您可是佛呀，可是佛的化身呀，快别说了。您这样说的话，那不知该让我们怎么办呢。”这时，米觉多杰就说：“喇嘛，没有比业力、因果更真实的真理了，如果过去没有造作恶业的话，怎么会生这样的病呢？”（Bamboo批：自己都弄不清楚自己苦的因的人，还把他当成佛？）

Mikyö Dorje would always point out that events were the infallible result of karma cause and effect. Whenever he was ill, he sought for the reason in his previous behaviour. Once, when Mikyö Dorje was ill, he said, “What bad action did I do that such an illness as this has to occur?” A monk named A-yi Lama said, “Your Holiness is a buddha, you are the nirmanakaya of a buddha, so please don’t say that! If you talk like that, something bad will happen to us.” Mikyö Dorje replied, “Lama, in this world, there is no truth other than karmic cause and effect. If I had not accumulated bad actions in the past, how could this happen?”

还有一次，米觉多杰在乍日的扎西囧，到那边也是身体有些不舒服，米觉多杰就说：“我的身体会这样不舒服，都是因为信施难消的一个果报。”因为法王他接受了很多西藏各地的人信施的这些东西，食用了他们的供养的果报，所以身体不舒服。

Another time, when he felt unwell at Tsari Tashi Jong, he said, “Having to feel unwell physically like this is because of eating food given as offerings.”

所以，无论法王在遭遇任何的恶缘等等的时候，他想的都是这是我自己的因果啊、自己的业力啊，而不会去责备他人。(Bamboo批：没本事、没能力改变境遇的人就只能成天自怨自艾。）

No matter what illness or difficulty arose, Mikyö Dorje would take the blame. He never placed the blame on others.

尤其我们现在的社会这个问题满严重，说是民主，总是一发生什么问题，马上就指着别人说：“啊~一定是那个官员的错，或者说一定是谁的错。”往上说是讲哪个官员，中央的官员的错；往下来讲就是地方谁的错。总之说的都是别人的错。很多时候，真实的情况的确跟别人是有一些关联的，但是很多时候是因为自己没做好而造成的问题。

我们总是想要挑别人的毛病，说别人的问题，所以噶当派就说：“众过皆归一。”就是一切的过患问题都是自己。看到自己的问题是非常非常重要的一件事情。

As the Kagyu masters have said, “Drive all blames into one.” We have to be able to recognise our own faults, advised His Holiness.

不然自己是没有办法进步的。你指责再多，说得再大声，对于自己的进步是没有任何帮助的。就像是如果身体生病，你再怎么样去批评、责备这个医生或是其他人，你自己没有好好照顾好你自己的话，也是没有用的。

米觉多杰：身边人倒霉时无动于衷

另外，当米觉多杰在得到别人的供养或受到赞叹的时候，他又是怎么面对的呢？不是因为我们自心有多大的悲心、能力而得到这些供养和赞叹的，都是因为杜松虔巴师徒的大悲心而得到的。

When good things happened, he credited the kindness of others. If he received a great deal of wealth or acclaim, he would say, “This has not happened because I have great compassion and power. It is not that I know what I’m doing. It has only happened because of the kindness of the glorious Dusum Khyenpa and his disciples. That is why I have a full stomach and have become famous.“

例如，凭借着帕默竹巴的大悲愿力，祖庭的法脉啊、家族啊、仆眷都能得到那么大的财富和福报，像是那样一样。所以，当得到好的顺缘的时候，想说都是他人的恩德而得到的，他会这样去想。当发生不好的情况象自己的眷属、弟子，或者象米觉多杰他的寺院遭人毁坏、抢夺，还有各种这些冤枉的情况，不愉快的事情发生时，他怎么说呢？他说：“会发生这些事情是自然的，当然过去有那样的因，就会有这样的果，再加上没有如法的行持，所以受到了护法的惩罚。看吧，结果就是这样子。”他是这样说。不然我们很多时候我们会说：“到底是为什么会这样呢？怎么会是这样呢？”他从来不会这样去说。(Bamboo批：这下他怎么不说是自己造的恶结的果了呢？)

When undesirable events affected his followers, students, monasteries, and so forth, such as being attacked by other people, losing money and possessions, or being falsely accused, he would say, “It is the nature of things that this has occurred. It is the nature of karma cause and effect. It was preceded by a cause. Since we do not act according to the dharma, the dharma protectors will punish us.“ He never said or thought, “How could that happen to us?“

总之，米觉多杰对于他的眷属、弟子等等遭受到这些逆缘、恶缘的时候，他不仅没有生气，他也没有任何的不舒服。他的弟子也从来没有看过法王因为这样的事情，而展露出不悦的表情。同样，当他身边的侍者遭遇各种不顺，或者大的劫难的时候，法王会说：“这很好啊，就让它发生吧。”这些弟子听到就放宽心了，本来很伤心、很担忧，但是跟法王米觉多杰报告之后，法王的回答是：“这样很好，就让它发生吧。”这样一听到之后，他们的心也就放下来了，就放松了，就安心了。所以，米觉多杰的这些弟子痛苦的时候，他们都会想到法王的这些行谊，想到法王的一些教言，痛苦啊、烦恼自然就没有了。（Bamboo批：只有极度自私自利且无能的人才会对最亲近的人遭难漠不关心、无所谓的。记得大宝14岁从西藏跑去印度时，即便一路极度危险甚至要翻越雪山，他也死活要带上自己跛腿、行走不便的老侍者一起走，就是不忍孤苦无依的老侍者留下的话，遭遇审讯又无人照顾，肯定就活不了了。）

Those around him never witnessed him worry if things went wrong. When inauspicious things happened to his attendants or to his students, he would say, “That is good. Let everything that happens be.“ Immediately, when they recalled that, they would be comforted and feel relieved.

总之，法王米觉多杰在上师、三宝的身上找到了这种信仰，因为这样的一个缘起，所以，那些将希望也寄托在他身上的这些弟子、人们，他们自然内心的忧愁、痛苦也都减少了，快乐还有各种的受用、财富自然会得到，而且他们对于三宝的虔诚心也会增长 。（Bamboo批：像米觉多杰一样当领导多轻松啊，什么地震、火灾、水灾，根本不用救灾、检讨，只要来句“这很好，就让它发生吧”，老百姓就都没意见了。所以当宗教领袖是最轻松的活。）

He himself had such great confidence in the gurus and the Three Jewels, because of interdependence, that those who had placed their hopes in him also gained happiness and bounty. They also developed trust and longing for the Three Jewels.

编记载掩盖无能

甚至，他们只要象米觉多杰祈请，称念米觉多杰的名号，梦中都可以看到米觉多杰，然后他们的疾病、痛苦、魔障就能够消除。有很多这样的例子。当时记载中，还有一些人确知自己要死亡了，有人就背着他谒见法王，请法王加持，在见到法王的当下，他的感受就非常的强烈，油然而生，病痛当下就消失了，本来被人背着来，最后是自己走回去了。还有一些弟子呢，卧病在床，祈请法王之后，清晨就梦见法王以他的脚为他摩顶加持。他的头顶甚至感到了这样一阵温热，身心也感到一种舒适，起床之后，他的头顶暖热感还在，然后病也都好了。有这样很多的例子。（Bamboo批：有这本事怎么不把自己的病弄弄好，把自己身边的侍者的灭顶之灾救过来呢？）

When people recited his name, he would appear in their dreams and they would be liberated from illness and other forms of suffering, spirits, döns, and obstructors. People were brought to see him for blessings when they were mortally ill. They would be carried into his presence, but they would perk up immediately and walk away on their own two feet. Some students recounted how, when they became ill, they felt his foot on the top of their head in their dreams. They felt its warmth. Then their bodies and minds would be comforted and, when they woke up, their illness would be cured.

尤其法王米觉多杰到了东部的工布地区，他之前是在康区。当地也年岁丰登，非常的好，他的住处的附近，都不再有各种的疾病、饥荒、各种恐惧、痛苦都没有，然后从很远的地方很自然就会聚集各种的供品，像是茶呀、衣服等等汇聚。有一年，西藏全境都发生地震，造成很大的灾难，工布这个地方也地震七次，但是因为法王住在当地，结果什么灾难都没有发生，就是没有造成性命的伤害等等。还有在苯波这个地方，就是在康区，当时发生了森林大火，眼看火势就要逼近嘎千大营，结果到了边边邻近的地方就自然都熄灭了，有很多这样的例子。（Bamboo批：这不是编的前后矛盾吗？）

Mikyö Dorje’s presence also had an effect on the environment. When he stayed in Kongpo, the crops would be good. There was no danger of epidemics or famine wherever he stayed. All the necessities such as tea, food and clothing would arrive from afar naturally. Tibet is an earthquake region, and in Kongpo there were seven earthquakes but no one was injured, and the people credited this to the presence of Mikyö Dorje. Another time, at Pombor in Kham, a forest fire approached the encampment, but when it reached the perimeter, it died out of its own accord.

可以看到很多记载中，这些对于米觉多杰有信心的，将希望寄托于米觉多杰身上的人能够得到利益。这个原因是什么呢？是不是因为米觉多杰他的深奥的哲学见解；还是因为他禅定力，甚深的这种禅定力；还是因为他咒语的力量而帮助到这些人呢？并不是的。米觉多杰也不这么认为，米觉多杰对于众生的救护靠的是什么呢？他曾经说，他说：“如果不舍弃十恶，不行持十善，就不可能避免恶道的痛苦，也无法得到人天的快乐，这个算是下士道的修持。”（Bamboo批：靠的是《大话西游》里的唐僧似的碎碎念，相信他的人自然就被念的万念俱灰，啥都不想了。）

Mikyö Dorje did not see these events as the effect of his own great powers, he said: If you do not give up the ten non-virtues and practice the ten virtues, you cannot prevent suffering and you will not achieve the pleasures of the gods and human realms.

“同样，如果不离欲望和上界的贪心不升起，禅定和等持的快乐的话，就无法得到上善界的快乐和受用。直到认识轮回的因果，也就是苦和集的过患，认识到了这样的过患，了悟没有受用者的善力，进而断除三界九地的烦恼为止。你没有认识到这些之前，你是无法出离轮回的痛苦，得到涅槃的快乐。再来，直到你认识到众生皆为父母之前，你将无法积聚六德的善，也就无法避免轮回、涅槃的痛苦，证得遍知的快乐。”

This is speaking in terms of the lesser individual. Likewise, he said: If you are not liberated from attachment to the Desire realm and higher realms and so forth and do not gain the bliss of dhyana and absorption, you will not achieve pleasure and bounty of the higher realms.

Until you realise the faults of samsaric cause and result, the truths of suffering and origin, recognise that there are problems and faults, and realise that there is no self that experiences these, there is no way to eliminate the afflictions of the nine levels and achieve liberation from the suffering of samsara. You cannot achieve nirvana. Without recognising all sentient beings to be your parents and gathering the virtue of the six transcendences, there is no way to prevent the suffering of becoming and achieve the happiness of omniscience.

接着，米觉多杰这里说：“很多人呢，不再注重因果、取舍，反而把今生、来世的痛苦当成是救怙，觉得重点是要消除今生，透过这种扶亲灭敌的方式，来救护今生、来世的痛苦，他就说，这种想法是一种错误的、一种魔的想法。如果着了这样的魔的话，皈依处也无能为力的。就像是焦芽无法生出幼芽是一样的。”

In brief, His Holiness commented, these days there are people who do not put the teachings into practice correctly. They seek only to defeat their enemies and help their friends. They are under the power of the maras and, just as a shoot cannot grow from the ashes of a burnt seed, the Three Jewels cannot protect them. If we do not believe the teachings of the Buddha and follow a mistaken teaching instead, it is impossible for the Three Jewels to help us.

米觉多杰的扶敌灭亲

一次，有些噶玛巴的弟子们到了工布，有个叫帕沃曲筑瓦，在那个地方，有一些格鲁派的寺院，他们不知道那是格鲁派的寺院，造成了一些破坏、伤害。当时工布地区有很多噶玛巴的弟子，他们都聚集在一起，结集成军队、兵力，出兵攻打。第一次还没有很成功，后来就聚集了更多的人，他们就…噶玛巴的弟子被格鲁派的寺院的人伤害了吧，所以工布地区噶举派寺院就集结起来想要报复。但那时候米觉多杰就说：”如果你们伤害到一点点格鲁派的寺院，你们造成伤害的话，就跟砍了我的头是一样的“。后来，所有工布地区的人都停止了这种报复。(Bamboo批：这话说的是没错的，回头格鲁派大举报复，的确会直接砍了他米觉多杰的头。就跟第十世噶玛巴的遭遇一样。)

On one occasion, some of Mikyö Dorje’s students were travelling through Kongpo. On the way, they arrived at some Gelukpa monasteries, but the monasteries did not let them in. The Gelukpa monks must also have harmed them in some way because the Kagyu communities and monasteries in Kongpo got together and assembled an army. The conflict did not go well so they summoned even more people, with the intent of destroying all the Gelukpa monasteries in Kongpo. Mikyö Dorje intervened, saying, “If you harm even the smallest of the Gelukpa monasteries, it’s the same as cutting my throat.“ As a consequence, they listened to what he said and left the Gelukpa monasteries untouched,

还有一次，有一些非常袒护噶举自宗的人就对米觉多杰说：“你都没有好好照顾噶举自宗，甚至好像佛教都被你糟蹋了。”当时米觉多杰说：“现在这个时候如果我们还有任何的抱怨，任何的过错，这都我的责任，我来承担，现在就是最重要的时候，才能看出自己的心中有没有对治法，有没有善。不然平时说好像很有修行，很有善心，但那都不是真的，要在这种时刻才看得出有没有修行。”不然那些人总是爱抱怨，我们噶举派被那些格鲁派这样子的迫害，他们都会这样子去跟米觉多杰抱怨。

People then came to the Karmapa and accused him of ignoring the benefit of the teachings or even of destroying the Karma Kagyu teachings. Mikyö Dorje responded, “No matter what negative things people say because of this situation, I will take them on myself. Whether I have destroyed the teachings or not, comes down to this point: Do we have the antidotes in our being? Do we have virtue in our being or not?“ Many of the Kamtsang complained that because the Gelukpa had been creating problems, something had needed to be done about it.

其中还有一个噶举派很好的闭关行者——仰日•冲岗巴，当时还是有些人赞叹了米觉多杰，这位修行者就说：“噶玛巴真是示现了一个实修的征兆，平常说是放了一个手印啊、脚印啊在石头上，那些也不重要，大概也算是成就的一个征兆吧，但是真正的成就的征兆是能够以德报怨，这个才是最殊胜的成就者的征兆。”（Bamboo批：对他好的人，他以怨报德，比如一直照顾他的侍者；一直欺负他和噶举派的人他倒以德报怨，这就是成就者的征兆？）

A few understood the Karmapa’s stand. Yangri Tönpa Kunsangwa, a good retreatant and practitioner, praised Mikyö Dorje, “Now, the Karmapa has really shown us the signs of practice. He used to leave handprints and footprints. Those are probably signs of accomplishment, but the real sign of accomplishment is that, in response to harm, he is actually bringing benefit.“

当时你看，对米觉多杰赞叹的人非常非常的少，就一个两个而已，大部分都是说米觉多杰实在没什么能力。当时被报复的格鲁派寺院也听到了米觉多杰的讲话，这样的一段说法，那个寺院就到了另外一个地方，就召集了格鲁派的一些僧人就来到了噶玛巴的面前跟他忏悔和道歉，他们怎么说呢？他们说：“去年我们制造了一个争斗，您当时对我们恩德很大，您真的就是观音菩萨啊，我们对您升起了这样的信心，您真的是观音菩萨的行持一样。我们真的想说您真的是观音菩萨，因此我们来到您的跟前，来跟您忏悔。”在这当中，还有一位大师，甚至还请米觉多杰口传他一个忿怒莲师的口传，米觉多杰就笑了，“你一个格鲁派的僧人还跟我一个噶举派的噶玛巴学宁玛派的教法吗？这不是太可笑了吗？”(Bamboo批：人家就是嘲讽米觉多杰根本不敢忿怒。)

The majority of Kagyu followers criticised Mikyö Dorje’s actions, but the Gelukpas from Tse Gungtang monastery sent monks to see Mikyö Dorje at the Garchen. They told him that as he had protected them during the conflict, they now had faith that he was Avalokiteshvara. Because they recognised that the Karmapa’s activities were those of Avalokiteshvara, they had come to confess to him. One of the Gelukpas then requested the lung of a wrathful Guru Rinpoche practice. Mikyö Dorje retorted, “You Gelukpa are coming to ask me the Karmapa for a Nyingma dharma. Isn’t that just laughable?”

总之，第七世噶玛巴的时候，格鲁和噶举的纷争是蛮强烈的，但也并不是真的那么严重，我看了研究之后，现在来说就是一些误解吧，很多的一些误会造成的对立纷争，就是这些以讹传讹的情况之下，第七世噶玛巴时期，格鲁和噶举的纷争就很强烈。第八世法王的时候，最主要的一个纷争就是在拉萨——格鲁派的地方就建了一座噶举的寺院。米觉多杰为了避免纷争，甚至就不管那个寺院，放弃了那个噶举的寺院。当时格鲁和噶举关系就比较好，甚至在工布地区格鲁和噶举的关系也是很好的。（Bamboo批：一个什么本事都没的人，不当软脚虾，一味讨好敌人，能苟且地活到八十多岁吗？早跟第十世一样了。）

His Holiness elaborated that there had been some tensions between the Gelukpa and the Kagyu during the time of the Seventh Karmapa, but that there was no real reason for the conflict, just misunderstandings amplified by rumour. Generally, the Kagyu and Geluk monasteries in Kongpo had good relations with each other. The greatest source of tension was the Kagyu monastery in Lhasa, so Mikyö Dorje abandoned it.

但是当时噶玛冈仓大部分的弟子还是死脑经，他们还是无法接受，但是米觉多杰个人还是很坚持他的想法，今天大概就是讲到这里。

These are good examples of how Mikyö Dorje defused conflict wherever he went.

上次提到说要讲一些嘎千大营的一些内容，但我发现要讲嘎千还不容易嘞。前几天我看了一下嘎千大营的一些文献，但内容实在是太多了，没办法把它很精简地讲出来。之前在讲第五世噶玛巴的时候，也是遇到这样的情况，现在的information太多了，有时候资料太丰富的时候，反而不太知道该如何着手去讲。因为会觉得很难做取舍，都该讲。但如果讲太多，大家也会觉得无聊。现在嘎千大营也遇到同样的情况，因为跟嘎千大营相关或附带会谈到的内容是非常的多，嘎千大营跟很多世的噶玛巴都有关联，历代噶玛巴的传记里都有提到嘎千大营，所以它不就只是米觉多杰这一世有关联而已，应该明天可以讲一些嘎千大营的内容。但是这话还是不能说死，也不一定的，但尽力会跟大家讲嘎千大营。好，接着是课诵回向。

Bamboo评论：佛法讲的是要“降伏自心”，也就是要改掉自己的毛病、缺点，所以称之为“内道”。怎么被这群披着内道外衣的外道给搞成了一个个黑帮团伙了呢？建议都一锅端了吧！

至于那些个“插着假毛，冒充凤凰的鸡”的噶玛巴，前七世可能还找了几只锦毛鸡装模做样，到了第八世，就干脆捡了只农民家里丢出来的“不会叫也不会下蛋的家常鸡”插上几根毛冒充凤凰(佛、菩萨)了。结果这只最普通、最没用的鸡反倒成了历代噶玛巴中最负盛名的一位。这也使得后世的噶举派徒众都认为“会骗”是最好使的一招。