法王新闻 | 2021年02月

2021讖摩比丘尼春季辯經課程_第三天第一堂課開示

Arya Kshema Spring Teachings Day 3 – the first session

༸རྗེ་བརྒྱད་པ་མི་བསྐྱོད་ཞབས་ཀྱི་རྣམ་ཐར་བཀའ་ཁྲིད། བདེ་བྱེད་མའི་དཔྱིད་ཆོས་ཉིན་གསུམ་པ།

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時間:2021年2月17日晚上9:00-10:00(北京/台北/香港)
中文口译:堪布丹杰;
文字初稿来源:化育网站
校对修改:释妙竹
English text source from: Arya Kshema website

བོད་སྐད།
English Translation Audio
中文翻译音频

大家都听得到吗?听得到请举手,听不到就不用举手了。首先是课诵。

放法王和僧团混音合唱的《无比赞》等录音。

透过网路在观看的僧团善知识们。尤其是各个尼众寺院的尼师们,还有各个寺院的僧众们,尤其是佛学院的僧众们。还有现在在观看 直播的各地的具信的男女二众弟子。在课程开始之前,要先问候大家扎西德勒。

His Holiness began by offering welcome to the khenpos, teachers, nuns, shedra students, and all others listening to his teaching.

第一妙行:難得暇滿人身,不捨碌碌無為

那么我们今天讲到了哪一个部分呢?也就是《妙行傳》三個主要的段落或者提要當中的第二個,我们昨天講了提要當中的第一個,接著第二个就是傳記的本體。

這個部分又可以細分為兩個項目:首先第一個是前行——趣入佛門之法,還有第二個是正行——實踐三士道之法。

Aided by appealing graphics, he then began explaining the second of the three main sections of Mikyö Dorje’s autobiographical text, Good Deeds. This section, “The Nature of the Biography,” has two parts: A. The preliminaries: how to enter the dharma B. The main part: how he practiced the paths of the three types of individuals

前行——趣入佛門之法當中又可以細分有六個細項: Part A has six subsections:

第一個是使殊勝化身具義之法 The meaningful deed of a supreme nirmanakaya

第二個是遠離修行逆緣——惡友之法 Abandoning the impediment to dharma, negative friends

第三是依止修行順緣——善友之法 The favorable condition: following great spiritual friends

第四是斷除無義散亂之法 Abandoning meaningless distractions

第五是心繫無常而捨此生之法 Giving up on this life because impermanence has taken root in his being

六是皈依無謬三寶之法 Going for refuge to the undeceiving Three Jewels

首先,是使殊勝化身具義的妙行,頌文是: 難得暇滿人身,不捨碌碌無為。 故而,依佛所言,三門專注、致力修法, 顛倒心念一出疾伏。 此謂我妙行之一。
The second stanza of Good Deeds demonstrates the first point, “the meaningful deed of a supreme nirmanakaya.” Once I had gained a human life with leisures and resources, I dared not squander it pointlessly. With single-minded focus, I did all I could to practice dharma just as the Buddha taught. I subjugated forcefully any wrong thought that arose. I think of this as one of my good deeds.

此頌文說的是米覺多傑出生、進入佛法並領受別解脫戒、菩薩戒和密乘戒的三乘律儀後,盡力將自己身、語、意三門專注於取捨佛陀所說的善惡等等,讓他的一生活出生命的意義。這就是三十三妙行的第一個妙行。
In this passage, Mikyö Dorje explains how he took on a human body, entered the gate of the Buddha’s teachings, made vows, and performed virtuous deeds to make his life meaningful. This is the first of the thirty-three good deeds given in the text.

七世法王示現圓寂

首先,要講米覺多傑傳記之前,我們要先看第七世法王——確札嘉措他有什麼授記預言。一般來說,第七世法王依照許多上師、本尊和空行的預言,特別是鄔金蓮花生大士更曾親自出現在他的淨觀,建議第七世法王若能閉關三年,並齊備所有必修法事的緣起,就能長壽住世至88歲。所以第七世法王就在子年的時候,於工布地方閉關幾個月、同時計劃更長期的閉關,但是當時工布地區的人們都非常渴望能晉見法王,還有嘎千大營的駐眾也因為法王去閉關、沒有人供養了,所以嘎千大營的駐眾也遭遇了一些物質上的匱乏,因此一再請求要在新年時分能夠晉見法王。當時法王甚至說到:「你們喝牛乳還不夠,還要殺牛肉吃嗎?
His Holiness began illuminating this stanza by explaining a prophesy made by the 7th Karmapa, Chödrak Gyatso, based on his pure vision of gurus, yidams, dakinis, and especially Padmasambhava, who predicted that if he entered strict retreat for three years, he would live to the age of eighty-eight. Intending to follow this guidance, Chödrak Gyatso went to Kongpo and spent a few months in retreat. But the people of Kongpo had a great desire for an audience with the Karmapa, and the monks in the encampment asked him to grant this request because they were running out of food and needed offerings to support themselves. The 7thKarmapa granted their request but said, “Are you going to eat the meat without milking the cow?”

總之第七世法王就在火卯年正月初七出關,並在14日的時候,有來自工、隆、惹三個地區、大概十萬人聚會的時候,法王說:「我的化身已經收攝了,你們現在見到的是我的報身。」同時他頂戴珍珠寶冠、身穿六種珍珠莊嚴來讓大眾晉見。第二天清晨,法王沒有任何生病,就示現圓寂了。

據說,他在圓寂前留下一些預言,其中有提到一句:「我既無生,展現有生。」等等的一些遺言。同時第七世法王還將自己來生轉世的出生地、父母的名諱等資料寫在幾張紙上,然後放在桌上並囑託旁邊的人要將這些文字資料交給嘉察祖古、部分交給司徒仁波切等等。

He left retreat in 1506, dissolved his nirmanakaya and appeared in sambhogakaya form to a hundred thousand people who gathered to see him. He passed away the next morning with no illness, leaving a testament saying, “I have no birth but will display a birth.” Chödrak Gyatso specified where he would be born and the names of his parents. He left this on his table.

父親是誰?

米覺多傑誕生的地方,一般来说,第八世法王之前的诞生地,等等一些内容本来想要跟大家介绍的,但准备时间来不及,所以明天休假一天时我再多做准备,后天再跟大家讲了。今天主要是讲米觉多杰的一些故事。首先他诞生的地方是在多康上區,靠近祖庭噶瑪寺附近,那裡也是過去法王通瓦敦殿的誕生地,位於翁薩崗的右上方,名為「噶迪普」地區,這個地區有個叫「薩當」的村中。他的父親名為「蔣巴」、當地人則叫他「達利」,母親則是第五世法王的入室弟子東・空行者的姪女,名為「東薩喇嘛準」。

不過,對於他的父親到底是誰,其實還是有爭議的:一說是上述講到的「離金者蔣巴」、但是一說則是「阿江」,因為在米覺多傑自己寫的《米覺多傑往事本生》中提到,他的生父曾在第七世法王座下得到大手印的教導,名為「離金者蔣巴」。但有一種可能是:他的生父雖然是此人,不過他的養父則是「阿江」。所以對於他父親是誰,是有一些爭議的。

His successor, the Karmapa Mikyö Dorje, was born in Upper Dokham near the monastic seat of Karma Gön. This was the same region where the 6th Karmapa Tongwa Donden was born. There’s a debate about the identity of the 8th Karmapa’s father. According to Mikyö Dorje’s autobiographical Account of the Past Actions of Mikyö Dorje, his biological father was Ser Jadralwa Jampa Shennyen, but he was raised by Ajam. His mother was named Dongsa Lama Drön.

據說米覺多傑入胎的日子,是火卯年的2月10日夜晚,當晚許多人看到一個放出各種光芒的光球從天上掉到他們家中,並從天井掉到客廳,而且伴隨著各種聲響停留在家中、放出如太陽般的光芒。大家都看到了,據說這個就是米覺多傑入胎的日子。當然那個時代不像現代還可以做一些測試。

他的母親接着怀孕,懷孕的時候,她得到了很多特殊的夢境和一些瑞相徵兆,這次沒有時間全部都講,所以這裡舉幾個故事來說。

在他入胎的時候,他的母親做了一個夢。在他對山的腳下有個大草原,草原上繁花盛開。當中有一個非常莊嚴的大帳篷。帳篷裡面滿滿的都是身口意的所依,和無量的各類供品。帳篷內外有小小的海螺,它的形狀像是佛塔,如雨一般地降下來。對面的山上環繞著彩虹光幕,還有碧綠的薄霧。還有非常多盛裝打扮的男童女童,他們手持樂器等等各類供品,圍繞著帳篷跳舞。他的母親自己也穿戴著各種骨飾,在帳篷內外跳舞。跳著跳著,在夢境中,她又看到在陳列的供品當中,有一個金製的金剛杵,就把它拿在手上。

同樣地,他在夢境中看到有一個頭髮又黑又亮的女生,穿著白色綢緞的衣服,吹響了一個很漂亮的白色的海螺。之後他的母親接過那個白色海螺,也吹響了起來。海螺的音聲非常美妙,然後很長時間、很大的聲音繚繞在整個地方。

Mikyö Dorje’s conception and birth were miraculous. Spheres of light appeared inside his parents’ house, as if the sun was shining inside. He probably entered his mother’s womb at that time, and she had a wondrous dream about a plain filled with beautiful flowers. Inside a majestic tent were splendid offerings, texts, and statues; pieces of white conch shaped like stupas fell like rain. A turquoise-colored mist surrounded the scene. Boys and girls adorned with jewels danced and sang as they circumambulated the tent. The mother put on bone ornaments and also danced while picking up a golden vajra in her hands. Seeing another woman with a white conch, she took it and made a beautiful sound. Everyone heard the conch.

帳篷當中有一個法座,法座上坐著一個僧人,這個僧人對他的母親說:「妳吹響的海螺的音聲,全印度、西藏,還有全世界的人都聽到了。」接著,夢境中又看到在外面有很多人群聚集著,在這些人群當中,父親阿蒋手拿著瑪尼輪,唱起了六字大明咒,首先他唱了,像領唱者一樣,在他的領唱之下,大眾也都開始唱誦,咒音傳遍了各地。

之前的那位僧人將一串念珠頭為海螺的念珠遞給他的母親,要她持誦六字大明咒。母親照著念誦六字大明咒,同時周圍的大眾也跟著一起齊聲、大聲地唱念咒語。接著母親就在這樣的持咒聲中醒來了。這時她還感覺手好像握著念珠,同時好像也還聽到外面大眾真的有在持咒的聲音。愉悅的感覺充滿全身,內心也歡喜異常。

這裡要跟大家說的是,大部分歷代的噶瑪巴出生的時候,他們的父母都有很多這些瑞相,其中共同的瑞相都是與白色海螺相關的,譬如說拿到一個海螺,或者吹響海螺等等。所以我們看到大部分歷代噶瑪巴誕生的時候,他們的父母都有跟海螺有關的瑞相,這是噶瑪巴很特殊的一種瑞相。總之,從母親懷孕開始,直到[孩子]出生之前,住處內外都可以聽到聲勢浩大、隆隆的誦經、持咒的聲音。同時很多人前來會見他的母親時,也都看到她散發著五彩的光芒,也看到住處外看似散發著火焰的瑞相。

There was a throne inside the tent, on which a monk sat. He said that everyone had heard the conch she blew. Ajam had a prayer wheel and began singing the mani melody while others joined in. Then the monk gave the mother a mala made of conch and told her to recite the mani mantra. She woke up to the sound of the mantra. Enveloped with feelings of pleasure, she experienced great joy. In general, parents of the Karmapas are often associated with white conch shells, His Holiness added.

From the time of conception until Mikyö Dorje was born, there were sounds of scriptural recitation around his house. Light surrounded his mother and his home.

出生时的瑞相

有一天,他的母親前往去砍樹根,叫‘让步’來當柴燒的時候,这个我还不确定是什么,在我的家乡,我们不见得都可以砍到木头,所以有时会到山上去取一种干的草,有一点像树的根部的草,叫‘让步’。总之,他的母亲就到山上,前往去砍这样的树根来烧的时候,因為疲勞稍事休息。休息的時候突然聽到肚子裡面發出一個小小的聲音說:「別這樣坐著呀,要下冰雹了。」聽到肚子這聲音,讓她感覺怪怪的、毛毛的。懷疑是不是她死去的姊姊變成鬼在跟她說話?這時,他母親身旁有一個人卻問她:「妳剛剛是不是對我說了什麼?」母親回答:「什麼都沒說。」那人說:「怎麼聽到有人說話,把我嚇了一跳。」之後她就趕快回到家裡,一回到家,真的就下起了冰雹。

He also protected her when he was in her womb. When she went to collect wood for a fire, a voice told her there was going to be a great hail storm. She got back inside her house just before the storm began.

還有一天傍晚,母親肚子裡面發出清晰的「嗡瑪尼貝美吽」的聲音,連她身邊的一個出家尼眾也聽到了。還有一次,父母親吵起架來,吵著吵著,父親拿起鍋子的把手想要打母親,這時母親肚子又發出聲音說:「我母子倆什麼都沒做,為什麼要這樣對我們呢?」所有家人都聽到了這個聲音。正常的情況,肚子裡的孩子是不可能說話的,有一些特殊的瑞祥,所以應該是特殊的转世祖古。

The baby also chanted OM MANI PADME HUM within her belly. Once his father and mother got into a fight, and he hit her with a frying pan. The child within admonished him not to do that.

上面谈到的是母亲的瑞相。還有一天,是父親去稻田收割完回家的路上,不是梦中,是看到了如現實一般的景象:他看到了一個騾隊和人群當中,有一隻白色小騾,背上駝著一個箱子,有個身穿六種骨飾的人將箱子打開後,拿出一頂彩虹光形成的黑帽。那人告訴父親:「這個給你。」然後就交給了他,他一接下帽子,接著所有人都不見了。父親回到家後就跟家人分享了這段經歷。講完之後,家人聽完就告訴父親:「你可能撞鬼了!」據說還因此為他修法驅魔等等。不僅是如此、不僅父親母親,當時他們整個村裡的村民們,也都做了很多殊勝的夢。

During this time, when his father was coming back from the fields, he saw a person with bone ornaments, who gave him a black crown made of rainbow light. Some thought he had seen a ghost, and they did repulsion rituals. Even the neighboring villagers had miraculous dreams during this time.


接着打了个小小的哈欠

第八世法王誕生於火卯年(西元1507年)11月14日(堪布丹杰口译成1517年的11月4日)。出生時母親毫無不適,很安穩地迎來了這個孩子。他一出生後,馬上就正襟危坐,用右手從自己的頭頂摸到臉上,如此反覆三次。接著打了個小小的哈欠。接著,他用不太清楚的聲音說了兩三次「我是噶瑪巴」、「我是噶瑪巴」、「我是噶瑪巴」。當時空中佈滿彩虹、降下花雨,四處充滿了香氣,特別是家裡的屋頂上出現一柱湧向天空的彩虹柱,接下來的許多天當中,母親都能聞到一股香氣。

In 1507, his mother gave birth to Mikyö Dorje without discomfort. He immediately sat up, wiped his face and said, “I’m the Karmapa.” There was a rain of flowers, the scent of incense, and a rainbow-colored column of light that went up from the roof of his house into the sky.

小时候就自称「我是噶瑪巴」

據說,米覺多傑出生的日子與明朝的正德皇帝即位日是同一天,正德皇帝也滿特別的,因為他也曾自稱他是噶瑪巴,歷史當中有過這樣記載,同時他也下旨迎請米覺多傑入京。相關事蹟我可能會在後天跟大家分享。很多這些內容是藏文裡面沒有的、中文裡面有的。所以我可能再编辑整理一下再跟大家说。

Significantly, the Ming Emperor Zhengde was enthroned on the same day in China. He said that he was an emanation of the Karmapa.

另外,米觉多杰自己所寫的《米覺多傑往事本生》中記載:「我光是唸:『嗡瑪尼貝美吽』、『噶瑪巴噶瑪』和子母音咒,就讓當地人們都口耳相傳:『這孩子是一切智智噶瑪巴的轉世啊!』」他出生之後,沒有告訴很多人來看,但許多人都自然來前來拜會,當時大家都口耳相傳「噶瑪巴在『翁』這個地方轉世出生了!」(Bamboo批:怕别人编不出来,所以要自己写书自吹自擂。

After he was born, Mikyö Dorje said OM MANI PADME HUM and made other holy utterances. Because of that, some people believed that he was the rebirth of Chödrak Gyatso. Many people came to see him in Ngom.

米覺多傑出生的同月13日,司徒札西巴究來到當地,法王的父親阿蒋前去晉見司徒仁波切,並說:「上師,我們家有一個特別的孩子,他自稱是噶瑪巴!」他就問:「到底是怎麼回事呢?」這時候司徒仁波切一邊閱讀著上一世噶瑪巴留下的預言信,馬上拿出預言信看著,一邊詢問他:「你們夫妻叫什麼名字?你們家後方是否有松樹林?下方是否有水源?門是否朝向南方?」當時父親回答:「我的名字叫阿蔣,我太太叫喇嘛準,我們家後方有松樹林、下面有水源、門是朝南方。」

At this time, Situ Tashi Paljor visited the area, learned about the baby, and consulted the 7thKarmapa’s prediction letter.

这里司徒仁波切就回答:「預言信上說,父親的名字應該叫『蔣巴』、母親應該叫『喇嘛措』,這點並不太符合。」蔣巴和阿蒋的名字不太一樣,不過,這就像前面所說的,關於他父親的名諱是有些爭議的。總之,前面叫「離金者蔣巴謝年」、還有名叫「阿蔣」,但這裡面都有一個「蔣」字,這是相同的,但是沒有完全一致。

司徒仁波切說:「預言信大致相同 ,就是父親的名字不同。」接著,司徒仁波切又告訴父親:「孩子出生於兔年,這對他的壽命會有一些障礙。所以你一定要保密,直到龍年的3月為止。」並拿了七顆「合依藥丸」、一大捆布、一大塊酥油、一餅茶,和一大把黑色和白色混合的安息香給父親,並告訴他:「你要點這個香,並餵他吃下藥丸,如果他是祖古就什麼都不會發生,不是的話明天你就會知道了;另外,今晚他應該最多會說四句、最少會說三句話,如果他說了什麼話,你要回來告訴我他說了什麼。」

Mikyö Dorje’s father confirmed the facts of the letter, except that the names of the parents were not one hundred percent the same. His birth year indicated that there would be an obstacle to his life. Situ Rinpoche gave instructions to overcome these obstacles and told the father that the child might say something significant.

父親依照司徒仁波切的囑咐,把這些東西帶回家,點香、餵他吃藥,告訴孩子:「噶瑪司徒仁波切說,如果你是噶瑪巴,這些禮物就是给你的。」这时,祖古听了就回答說:「現在才給我這些衣服禮物太遲了。噯瑪伙(奇矣哉!)不要懷疑我,我即噶瑪巴。」(Bamboo批:那个泰耶多杰不是说小时候也自称是噶玛巴吗?)他說了這段話,其餘還說了一些句子,但是父親沒有記起來。

In fact, he did say, “E Ma Ho. Do not have any doubt in me. I am called the Karmapa.”

之後,司徒仁波切派了一位名為「景達措結」的人前去觀察這個孩子是否為轉世。他看到孩子在人群中念了七次六字大明咒。另外,當時有一座名為「翁薩崗」,本來是屬於噶瑪噶舉的寺院,但當時受格魯派管轄。寺內的僧眾當時都說:「我們不屬於格魯派,我們的寺主是噶瑪巴。我們明天應該準備一些茶和酥油,去拜會據說是噶瑪巴的這位達利之子。」達利是其父阿蔣的名字。他們第二天去拜訪祖古時,孩子開心地大聲念誦六字大明咒和子母音咒,让在場的大家都說:「哇!一個剛出生的孩子就能夠說話,實在奇特!」皈依啊!頂禮啊!

Situ Rinpoche sent one of his patrons, Tsokye, who also examined him. Mikyö Dorje said the six-syllable mantra seven times. Another group from a local monastery visited him, and Mikyö Dorje spoke again, happy to see them. As a result, they felt a lot of faith.

之後他滿三個月大時,長出了兩顆小小的、像芥子般大的乳牙,當時父親一邊用手指觸碰這兩顆乳牙,一邊說:「你長了新的牙齒了,這是不是要來咬我們親友的鬼牙呀?」結果當晚那兩顆乳牙就消失了。據說因為壞了這個緣起,所以米觉多杰此後說話變得有點结巴一样。在之后,也都还有这样的问题。(Bamboo批:原来米觉多杰还是个结巴,佛怎么可能是结巴呢?所以要编造一个神奇的理由。)

The tulku had tiny teeth, the size of mustard seeds. His father touched them, and that night they disappeared. From that time onward, his tongue was somewhat inflexible, and his speech was a little bit uncomfortable.

认证爱挑唆、打仗的人为「观音菩萨」

總之,米覺多傑一出生就能口誦偈頌,能夠認出前世的出家弟子。在未曾見過人面前能夠口誦六字大明咒、能夠結跏趺坐雙盤等等,總之展現非常多身語的各種殊勝行儀威儀,令人稱奇。這種紀錄非常之多,今天礙於時間的關係就不細說了。其實大家也都相信他就是噶瑪巴的轉世。

From the time of his birth, Mikyö Dorje told stories about people he knew in previous lives and displayed other miraculous abilities.

當時在那個地區,最有權力的有三個,一個就是類烏齊寺,還有洛戎土司,再一個是噶敦巴。不久後,他收到達隆噶舉外祖庭類烏齊寺,和洛戎土司的共同邀請,在他滿七個月後,就前往類烏齊寺。它是達隆噶舉很重要的一個寺院,也是康區很重要的一個寺院。當時的寺主叫吉滇旺究,一般來說,吉滇旺究對於米覺多傑是很有恩德的,因為一開始他就很照顧米覺多傑,不管是衣食上供養上都很照顧。之後因為有東方、西方兩個祖古出生的情況,這位達隆類烏齊寺的寺主、吉滇旺究站出來表態東方的噶瑪巴才是真實的。所以吉滇旺究對於米覺多傑很有恩德,關係是很深的。

When he was only seven months old, he was invited to Riwoche Monastery, the major seat of the Taklung Kagyu lineage. The master of Riwoche was Jigten Wangchuk, and he was extremely kind to Mikyö Dorje. He gave him food and clothing and unconditional support during a succession dispute between the Eastern and Western candidates.

在《米覺多傑往事本生》中有段記載。由於類烏齊寺主、吉滇旺究世間自在尊者每年都會召集兵團、參與許多地區爭端,所以雖然米覺多傑對他沒有排斥、但也未曾生起強大的信心。直到米覺多傑31歲時,某晚做了個夢,夢到自己走進一個五寶構成的房子,在樓上看到類烏齊世間自在尊者坐在高處,他在夢中心想:「他怎麼坐在那裡?」並往上走,結果看到在此無量宮中央有一組蓮花、月墊,上面坐著放光的觀世音菩薩。

醒來後,米覺多傑心想:這位吉滇旺究世間自在尊者在世時雖然常常參與很多爭端,但他寺院附近不論教派:薩加、格魯、噶舉、甚至苯波的僧俗們,都深信他為觀世音菩薩,每每提到他時都會合掌、甚至碰觸自己的頭頂和胸前,所以米覺多傑也對他產生了信心。米覺多傑覺得他是能夠調伏度化眾生的化身,因此對他產生了信心。(Bamboo批:得给认证支持他是噶玛巴的人原来是个‘通过制造地方纷争来给自己牟利’的人,扣个观世音菩萨的帽子。慈悲的观音菩萨成了一个爱挑唆、打仗,谋财牟利的土匪。)

But Jigten Wangchuk engaged in violent activities. He supported the military, and his faith in Mikyö Dorje did not get stronger. However, Mikyö Dorje had a dream about a house in which Jigten Wangchuk lived. The tulku saw Avalokiteshvara on a lotus seat inside the house. He felt faith in Jigten Wangchuk as if he were Avalokiteshvara. (The Karmapa had this dream much later when he 31.)

總之,當時米覺多傑小時候見到了類烏齊世間自在尊者。觀察很多之後,類烏齊世間自在尊者就對洛戎土司說:「你不需要懷疑他是不是噶瑪巴,洛戎土司!」接著交代洛戎土司好好照顧他們母子倆。並為洛戎土司介紹這對母子和他的家人等等。

法王滿九個月大之後就到洛戎地區。從九個月大之後直到六歲之間,米覺多傑都在宗薩、沃隆和類烏齊之間旅居,示現了許多殊勝,利益眾生等等,今天因為時間關係,就不多说了,大家也觉得无聊了,就不多说了。我们休息一下,接下來會講東西方祖古的紛爭。

The early period of the 8th Karmapa’s life was somewhat unsettled. When he was nine months old, Mikyö Dorje was brought to Lhorong Dzong Monastery. Until he was six years old, he was shuttled between Dzongsar, Lhorong and Riwoche Monasteries.

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