法王新闻 | 2021年02月

2021讖摩比丘尼春季辯經課程_第十天第二堂課開示

Arya Kshema Spring Teachings Day 10 – the second session

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

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尼泊尔 竹清仁波切的Tekchokling尼寺

時間:2021年2月27日晚上10:30-11:30(北京/台北/香港)
中文口译:堪布丹杰
中文笔录:释妙竹
English text source from: aryakshema website

明武宗迎请米觉多杰失败过程
Part 2: Mikyö Dorje’s Invitation to China

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

好的,大家应该都听得到。接下来要讲的是第八世噶玛巴的内容,主要讲的主角应该是米觉多杰,现在要讲他。

荒诞的明武宗——噶玛巴的一个化身?

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之前有讲到米觉多杰有被中国的皇帝迎请,他首先被丽江的土司迎请,隔年被明朝的皇帝迎请,给大家看一下迎请米觉多杰的明朝皇帝长的样子。 他是明朝的第十一位皇帝,叫正德帝——明武宗朱厚照。他出生1491年10月27日,到1521年4月20日。第七世噶玛巴确札嘉措曾说:如果噶玛巴只有一位的话可能无法使佛教广弘,因此需要有两位噶玛巴。有这样的一个预言。而在当时也流传着一个说法:正德帝就是噶玛巴的一个化身。

The Seventh Karmapa, Chödrak Gyatso, said that in his next life, if there were to be only one Karmapa, he would not bring great benefit to the teachings, and, in one text, he predicted two Karmapas. Accordingly, some people said that the Ming Emperor Zhengde, also known as Míng Wǔzōng (1491–1521), was an emanation of the Karmapa.

这个说法在米觉多杰于多闻山写的一个自传中也有提到『确札嘉措云:为护毡布教,同时化帝王,与其共净身,唯一弘教难调浊世恶,故将同时现施主与供境,能护佛教业。顺此正德帝故做此宣说「郑乃噶玛巴」』。米觉多杰说,确札嘉措曾经说"未来我会有两个化身,一个化身为施主,一个化身为供养的对境,就是上师——供境",上师指的就是米觉多杰,施主指的就是正德帝。而且正德帝自己也说「郑乃噶玛巴」,有这样的一个说法。

Mikyö Dorje spoke about this topic in the autobiography he wrote at Namtö Mountain:
Then the victorious Chödrak Gyatso said, “To protect the teachings of the Buddha In this world, emanated bodies As both the emperor and as the one he revered. “If the teachings are not protected by power, The unvirtuous actions of degenerate people will not be tamed. In the future I will simultaneously emanate bodies As the sponsor and the object of his worship. “And thus, sustain the activity,” he said. Accordingly the Chinese emperor Zhengde said “I am also an emanation Of the Karmapa.”

在西元1505年,就是第八世法王诞生那一年,而且就是正德帝登基那一年。总之这位正德帝对很多宗教,不止佛教有兴趣,对回教也有兴趣。特别他对藏传佛教非常有兴趣,甚至自称为『大庆法王』,自己取藏文法名叫仁谦巴乃,还自己刻了印。不仅如此,他也学了藏语,身穿西藏上师的僧服,头戴黑冠,说「郑乃噶玛巴矣」(Bamboo:可以送精神病院了,纵观史书记录的他的其他所作所为,的确精神有严重问题)。有这样一些历史记录。重点不在于他是不是真的噶玛巴,总之有这样一段历史的记录。

In any case, it is said that Mikyö Dorje’s birth in 1505 and the emperor’s accession to the golden throne occurred on the same day. The emperor had an interest in many different religions, including Islam, and a great interest in Tibetan Buddhism, too. He gave himself the dharma name Dàqìng Fǎwáng, which translates to “Glorious Jewel” and had a stamp of it made. Additionally, there are stories that he wore the robes of a Tibetan Lama, put on a black crown, and said, “I am the Karmapa.”

七万人的迎请队伍

之前谈到从噶玛巴德新谢巴之后,历代噶玛巴和明朝皇帝之间就经常会互派信使、使臣相互的供养。尤其在第八世噶玛巴的时候,正德帝曾经就说过:在西方有一位阿弥陀佛的化身,为了我而降生,因此需要迎请他到中国。当时皇帝就下旨,令一位叫做刘允的太监,刘允太监之下还有四位小太监,四位小太监属下又各自有十位将军,每位将军又领兵两、三千众。然后还有阶位位的四位上师,每位上师又带着百位汉僧,还有各种金银珍宝制成的供品茶碗器具、衣饰、坐垫等等,总之携带着供品几百箱,另外还有无数的茶叶、绸缎、檀木等等的供品。这么多东西需要有人抬着,所以还有很多的差役、护卫护送,总之迎请队伍有七万人(Bamboo:明朝就是这么被折腾没的)。有这样的一个记录。是不是这么多人不知道,这是在西藏的一个文献中这样记载着。太监藏文叫ཉུག་རུམ་པ།,指的就是在后妃身边的宦官。

From the time of Karmapa Deshin Shekpa, there was a tradition of the Karmapas and the Ming emperors sending messengers to each other and making offerings. In particular, during the time of the Eighth Karmapa, Emperor Zhengde said, “In the west, there is a nirmanakaya of Amitabha. He has come for my sake, so he must be invited to China.” On the emperor’s order, a great caravan of ministers, eunuchs, soldiers, monks, and porters, bearing offerings: ritual objects made of gold, silver, and various kinds of jewels; robes; and seats; tea, silks, sandalwood and untold other offerings, in total over 70,000 people were sent to deliver the invitation. [The west here refers to west of China, i.e., Tibet.]

同样在米觉多杰的一个自传中又有提到:皇帝说太阳落下之方向,阿弥陀佛的化身,为了利于我投身为噶玛巴者,应被迎请至皇宫。

This is mentioned in Mikyö Dorje’s autobiography: Bring from the west Amitabha’s emanation to benefit me, Who is known as the rebirth of the Karmapa, Back to the great palace.”

同样一段历史在明朝中又是怎样记录的呢?我们也应该要知道,不然我们藏族在历史文献里是写得好像很厉害、很了不起(Bamboo:藏人习惯在文字记录中造假),但是从中国的历史来看是不是真的这个样子?很多时候写得并不一样。如果汉藏之间的历史文献相互都能够知道的话,这很重要,就能够情况更清楚。在明朝的一个叫《明实录》中有这样一段记载:当时皇帝身边亲近的人就对皇上说,有西域的一个胡僧可以知晓前生、今生和来生。我想这样来写,或者指的就是“杜松虔巴的转世遍知三世“,所以这样形容他。接着,这些人就说:当地的人就称赞这位僧人为活佛。于是皇上就下旨要调查。跟皇上报告的人是谁呢?就是第七世噶玛巴派去中国的一个弟子。当时中国皇帝还不相信他,还要把他关到牢里,关了几天。后来皇帝才相信他真的是确札嘉措派来的,就问了他。那么这个董嚓国师就跟皇上报告。所以这里《明实录》里「当时亲近的人」指的就是这个第七世噶玛巴的弟子——董嚓国师。接着回到《明实录》怎么写的:皇上听闻之后就下旨调查永乐宣德年间邓成、侯显奉命出使去迎请噶玛巴的这件事情,调查出来当时是 “以珠琲为幡幢,黄金为七供,赐法王金印、袈裟及其徒馈赐以巨万计“(以许多珠串装饰幢,以黄金制成七供,赐予法王金印、袈裟,并赐予其随行徒众数目极大的巨资)。你看那时候为了迎请,真的是有带好多的供品,不仅是对法王,甚至对法王身边的人都供养。接着又说"内库黄金为之一匮(官府内库的黄金因此而竭尽)",你看中国历史也是这么写的。接着皇帝就命令刘允以"十年作为往返的期程"等,有这样的一段记载。(Bamboo批:据Bamboo观察,藏传佛教的确是有修化身的密法,化身的各方面素质以及才能都和本人一模一样,命运也及其相似。达赖喇嘛几十年前也曾修过一个化身在中国内地,Bamboo还是不说这个人的名字了,免得给已泯然众人耳的此人带来灭顶之灾。不得不说,鸡就算得到了《葵花宝典》,修出来的化身也还是鸡。

His Holiness explained it was important to compare both the Chinese and the Tibetan histories in order to establish what happened, as they sometimes differ.

One history of the early Ming dynasty records that people in the emperor’s quarters told him that a monk in the west knew the three times– past, present and future–and this was probably Dusum Khyenpa. They reported that people from the backward regions said he was a nirmanakya or living buddha. In the Tibetan histories, someone called Domtsa Goshri was the first one to inform the emperor about the Karmapas. He was given the title Goshri by the Seventh Karmapa Chödrak Gyatso and sent to China. At first, he wasn’t believed, and they put him in prison. Later, however, they believed him and released him and questioned him about the Karmapa and they developed some interest. The Chinese histories record that during the time of Yongle, he sent envoys to entreat the Karmapa to come to China, and made extensive gifts and offerings, so many that he actually emptied the treasury. The emperor set the envoys ten years in which to accomplish their mission.

那么跟噶玛巴米觉多杰相关的藏传文献又是怎么写的呢?西藏文献中提到说:“这位宦官刘允是不信仰佛教的,但是皇帝的诏令他也不得不从,必须使命必达。当时他想:不管怎样,反正我会带兵去。所以他从一开始就有想法,如果迎请不到,他就派兵强制去迎请。所以你看到他一开始发心就不好,当时记载说他带了所有的人加上兵力有七万人。七万人听起来不可思议,但是这个数字在很多文献中都这么写,在米觉多杰的自传中,在巴沃祖拉陈瓦的《贤者喜宴》中都有这样写到,所以这里我也写到是七万人。

However, the Tibetan histories say that Mikyö Dorje had no choice in the matter. The command from the emperor was so forceful. He thought that if he refused to go, the emperor’s soldiers would abduct him anyway and take him to China, which does suggest, the Karmapa commented, that the figure of 70,000 might be true.

米觉多杰坚决不去

当时七万人到了米辣让岗的时候,太监刘允就先留在这,没有再往西藏走,他们觉得这样也会打扰到西藏,因为这么多人。另外可能这个太监他也不太想去,据说他一路上吃喝玩乐、很开心,如果要到西藏高原去,他大概也觉得太累了,所以他就留在当地,派人去西藏迎请噶玛巴,他就悠哉游哉地留在让岗这个地方。大概是派了好多批人去迎请,但是无论派多少批人去迎请,米觉多杰都没有任何的回复。

The huge retinue halted and made camp at Rabgang, so as not to offend Tibet. The great encampment sent a welcome party as was customary, but the Chinese minister in charge did not let them enter. Rather than go in person, he sent his officials with an invitation letter to Mikyö Dorje, who did not accept it. He probably sent three or four parties to the encampment, but Mikyö Dorje did not accept the invitation.

最后这个太监实在受不了,他1520年就亲自前往大营去迎请,他没有带所有人,大概据说带了一万人去。第一天这个太监亲自去见米觉多杰,献上了哈达;第二天皇帝的诏令也抵达了,皇帝的诏令如果来了,嘎千大营应该要如何去接旨,嘎千大营中也有这么一个要如何接旨的文字。所以米觉多杰按照嘎千大营接旨的规矩去接旨了,之后又陆续地有这些妃子啊、皇太子啊这些献供的供品也献上,据说当时这些供品后来都陈列在嘎千大营的一些法会的大佛之前。但是第一次接见太监时,米觉多杰就看到一些缘起不好的征兆,尤其在净观中他见到观音菩萨告诉他“这个皇帝活不久了,他已经寿尽了,所以你还是不要去。”因此,他就婉拒了,说“我不去”。(Bamboo批:米觉多杰不肯去的原因是否真是此,还是假的不敢见真的,Bamboo不敢断言。但好大喜功的习包子肯定是邀请过好几次大宝回中国的,但大宝没回的原因就是这里红笔标出的字,因为习包子活不久了,而实际掌控中国的江绵恒和王毅一直是坑大宝的。所以,他2017年才放话说希望两三年内回中国,惊得特朗普立刻把他软禁在美国。如果他真要回中国,就不会提前说出来了。)

Finally, in 1520, the minister himself went to deliver the invitation. On the first day, the minister himself saw Mikyö Dorje and offered him a khata and so forth. The next day, the emperor’s invitation itself arrived, and Lord Mikyö Dorje, as was the custom that had been previously written down, went to receive the letter itself and accepted it. The next day, the offerings from the queens, princes, ministers, and most of the other offerings arrived, which were to be later arranged as offerings to the encampment’s shrine. However, when he first met the minister, Mikyö Dorje saw signs that the omens were not good. Then Avalokiteshvara appeared to him in a vision and said that the emperor had passed away so he should not go. So, he declined the invitation to go to China.

使臣强请的后果

这毕竟是皇帝的诏令,如果请不到可不行,所以这个太监就想尽办法要去请。他的一个办法就是贿赂了那个嘎千大营的总管,当时米觉多杰才十一、十二岁,他就跟总管说好“你也帮忙,这样我未来会给你一个国公巴的官职”。他们两个人谈得很好,好像西藏谚语说:“凉粉加肉拌得融洽”,凉粉跟肉是很配的嘛。总之他们两个人说好了,要跟米觉多杰说:“如果你不去的话,几万人带来的供品你就拿不到的。”当时嘎千大营里有许多重要人士,像是蒋敦巴、苏芒瓦、凌度司、蒋莫国师,总之所有僧俗的重要人士都聚集在一起开了会,他们就说“该怎么办呢?这次噶玛巴应该是不会答应、不会去的。我们该怎么办?我们应该要怎么说呢?应该回复说「未来在一天良辰吉日时会去的」,我们就这样子说。而且那些供养是要收的,收还是该收的,因为不收的话也不符合礼数的。那些使臣呢,很幸苦,我们也给他们些礼物,不让他们空手而回。然后也要给皇帝一封告示,就是以噶玛巴的名义回复一封信。这样子再把其他人遣回,他们也不会被惩罚。” 因为如果有米觉多杰一封信,这些迎请的人也好交代。至少带了一份信回去。大部分迎请的人都回去了,但是留下两位小太监继续迎请,总之这些人讨论后有这样一个决议。他们就跟噶玛巴报告,噶玛巴后来也跟使臣说:“这次呢,因缘是不具足了,为了避免你回去被责罚,我也会想办法帮你一下的。”但这个使臣可完全不接受这个说法,他就在那儿摇着头说:“不行、不行。”因为那个宦官他内心觉得是一定请得到的,我连总管都贿赂了嘛,再加上贪功的心“我可把噶玛巴请到了”,所以他就故意面露不悦,说“不管你去还是不去,反正我要派兵把你藏康九州都给灭了“,说完他就回到离大营两个亿丈外的一个地方去了。

当时那个总管怎么样呢?他就跟法王报告说“我现在也要护送他,我就也跟他一起走了”,谁知道他是不是真的要护送。总之,他们两个到外面之后,太监就跟总管密谋,“不行,我们可要使狠手段了,派兵用强硬的手段把米觉多杰请去。”但是他们这些谈话后来还是被知道了,就是嘎千大营中有一些像蒋莫国师啊等等,有人大概报告了吧,他们马上把米觉多杰秘密地护送到了卫藏,当时嘎千大营是在康区。

Mikyö Dorje was only in his teens at that time, so the Chinese minister had tried to bribe the Karmapa’s steward with gifts. He promised the steward that if Mikyö Dorje were to go to China, the steward would be rewarded with a high rank – guó gōng or duke. The two agreed that if Mikyö Dorje did not go, the offerings not be given to Mikyö Dorje until he agreed to go. Mikyö Dorje was adamant that he would not go because the omens were not good, but in order for the envoys not to get punished by the emperor upon their return, Mikyö Dorje promised that he would go at a later time. The minister did not accept this, took back the offerings, and threatened to destroy Kham. Meanwhile, he plotted with the steward how they could abduct the Karmapa and force him to go to China. Fortunately, the plot was discovered and Mikyö Dorje was whisked away to Central Tibet and safety.

这部分在自传中就提到说:“在他十四岁的时候,皇帝就派了七万个使者,迎请我去当中国皇帝的国师,等等等等。”这一段是在说他十四岁时,皇帝的使者到了,告诉他马上要去中国,当时他就说:“我呢还年轻,我觉得我根本没有这样的功德能够成为皇帝的善知识,而且我也没有这样子的勇气觉得可以承担。为什么呢?这大概就是我的业吧。这大概就是有了噶玛巴名号的业吧。”接着他说:“我就只是具有噶玛巴的名号,我没有这样子的功德,也没有能够成为你这个中国皇帝的善知识的功德。”所以他就不断地祈请,“虽然我一再地这样祈请,但是还是被他们不断地邀请,甚至强制地要将我带走,我就严厉地跟他们说‘我不去’,最后这些使者就非常生气地回去了。”自传中这样提到。

Mikyö Dorje recounts this in his autobiography: Seventy thousand messengers of the great lord of humans Came when I was fourteen years old. They ordered that I go immediately To be the Chinese emperor’s guru. At that time, I was not yet an adult, And even if I were, I did not have in my being Even a fraction of the qualities To be the spiritual master of a nirmanakaya emperor. I was discouraged and despaired of my karma—What is the fault whereby I had such a title As being known as the Karmapa? They supplicated me repeatedly, Saying I do not have the power To go above the emperor’s envoy. They planned to take me, and at that time, I refused very earnestly. The retinue of the emperor’s envoy Became haughty and departed.

总之,当时的情况是什么呢?就是总管和太监密谋要使强硬手段请米觉多杰到中国,但是当时被知道了,就把米觉多杰送到了卫藏。实在没办法,那个太监怎么办呢?他就回去了,他回去之后怎么了呢?他还满惨的,他回去之后碰到了强。他不是带了一大堆东西,出名了嘛,大概因为太出名了,所以那些强盗早就在那儿等着,而且是乘着晚上的时候全部都抢了,能杀的杀,能抢的抢,据说有一百个人死亡,一百个兵也死亡,大部分的东西都被抢光了,剩下的也都被自己人给分光了,最后他什么都没有。哦,这个太监他还有一个不错的马,给他逃走了。他就到了成都,跟旁边的人说“绝对不可以跟他人说发生了这件事,当然不可以跟皇帝报告。”如果被知道,可要被砍头的。总之,他这样就回去了。到了北京皇宫,他也运气好,这个皇帝已经驾崩了,后来的皇帝即位之后也知道他当时没办成事,差一点要取他性命,幸好有另外一个大臣为他说情,留下了性命,但是被降职,所有头衔都被剥夺,后来就变成看护花园的一个工作。总之,广大的供品噶玛巴都没有收到,被强盗给抢走了,该供养也没供成,这个使臣又碰到了强盗,全部被抢劫一空,所有人也都逃散四处,皇帝也驾崩,之后,中国也发生很多四大的灾难。当时很多人就有一种说法:“就是因为这个坏心的宦官,他没有好好地把该供养给噶玛巴的东西供养给他,让噶玛巴不高兴了,所以才会有这样一个果报。”当时流传这样一个说法。(Bamboo批:皇帝这样劳民伤财地去迎请一个什么法王,弄得国库一空,刘允一路的所作所为弄得民不聊生,当然是这个果报了,这和噶玛巴高不高兴是两回事。但你要是诽谤、欺负具德的上师,那果报也是会让整个国家都发生种种四大灾难。如台湾,和之后也会一样倒霉的加拿大。)

So, eventually ,the envoy had no choice but to leave. Yet, it did not turn out well for them. On the way they were attacked by bandits,many soldiers died, and the offerings were lost. As it turned out, not long afterwards, the emperor passed away and there was a new emperor who had no faith in Buddhism, so Mikyo Dorje’s journey would have been pointless. The eunuch envoy was almost executed, but then he was demoted and made a gardener. Many natural disasters occurred in China, and it was said this was because the minister had not given the offerings as the emperor had decreed and because the Karmapa was displeased.

在米觉多杰自传中又有提到类似的一段说法,“当时的皇帝没多久就往生了,就算那时我奉旨前往也是徒劳的。事实上我也并非有能力而不奉诏,我实在是不具备堪能奉诏的能力,所以才不去的。无论皇帝您是否为噶玛巴化身,如果我有所得罪的话,还请宽佑。”他有这样子的一段记载。

The biography reads: At that time, the emperor, lord of humans, The propulsion of his life exhausted, passed to a different realm. At that time, even had I gone, There would have been no point, other than weariness. It is not that I had the ability and power To accomplish the great emperor’s wishes But did not. Since I lacked the ability To accomplish them, O emperor, Whether you are an emanation or not, If there is any wrong, I confess. Please forgive me. His Holiness drew some general conclusions from these events.

那个太监回去很惨,那个被贿赂的总管他下场如何呢?那个总管最后也是什么都没了,又回到工布的嘎千大营。他本来就很喜欢那个供品,结果就什么都没拿到,他就偷偷回到工布,把他手上贿赂拿到的一点东西全部都供养给噶玛巴了。

米觉多杰的不受他人左右

很多人都说:“被皇帝迎请当然应该去嘛。”好像觉得说“噶玛巴不行,怎么会是这样一个结果,失败收场。”很多人会这样子说。再加上供养也没拿到,使者也这么惨,被抢。大家都议论纷纷,觉得噶玛巴不太行,没有福气,去不了。当时实际上,我们应该要看到,这其实是法王的一个示现,《解脱行传》告诉我们“不要贪著这些财富、名位”,他也并没有因为一个有权势的人告诉他怎么做,他就要这么做。或者因为广大的供品迎请我,所以我去。他都不是这样一个人。所以看到他从小时候就是这个样子,他是不容易被别人所影响的,不管对方是怎么样一个人,他自己非常的有原则。当然事后证明他没去是对的,因为这个皇帝也驾崩了,而且之后的皇帝对佛法是不相信的。所以后来大家又说“这个法王不去其实是对的”。(Bamboo批:能不被他人所影响,始终坚持自己的信念的人才会成为王者,因为你首先就已是自心之王了。

They show the true character of Mikyö Dorje. Although he faced a lot of criticism for not going to China, not accepting the many offerings and so forth, in fact this is an example of his having no attachment to the eight worldly dharmas. He did what was in his heart and mind. He would not do something because someone made offerings to him or because, as in the case of the Ming emperor, they were important or famous. From the time he was young, he was different and self-determined. He really stood on his own two feet no matter what others said. He used his intelligence to examine a situation, and then act according to his own insight.

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像有的时候上师的一些行为

所以很多时候我们在看祖师们的历史,或者他们的故事的时候,不要马上下一些论断,去评断说是“对”还是“不对”,因为我们很多时候看的都是眼前的事情,像有的时候上师的一些行为,我们会觉得他为什么要这样子做,很多时候可能是不了解。有时候他这么做,可能十年,搞不好二十年之后才会知道,哦,原来他当时这么做的原因是这个呀,有的时候很久之后才会知道。(Bamboo批:大宝就是在说他自己。每次Bamboo对他的耍猴行为非常的恼火,但之后一段时间,就会明白原因。就如同2015年他用假胡萝卜把Bamboo诱到美国,却又一直不见Bamboo。而在美国待了两个月后,父亲去世,让Bamboo避过了一场大难,因为他一直没见Bamboo,母亲也无法指责他勾引Bamboo。这次又用假胡萝卜把Bamboo诱出国,想来出国这段时间母亲也去世了,虽然两年没见她,不清楚她的情况,也没接到任何消息,但这次出国两个月后发现她的种种骚扰行为突然终止了。就如同Bamboo发愿守护他一样,他也始终守护着Bamboo。)(Bamboo注:后来验证了一下,我母亲没去世。

所以,当我们在说:“要真的看懂一位上师的传记,十年、二十年之后可能才了解。”就像当时,很多人就在说:“米觉多杰怎么会这样子做?”但是如果我们之后再看,甚至几十年、几百年之后的人再看,就会知道:他那时候的决定真的是了不起,他看到了我们看不到的事情,所以才做那样子的决定。总之,这一段你会看到中国的皇帝迎请米觉多杰的一段故事。

明天要想一想再说,看明天要讲什么,不要一下说大话,说明天要讲什么,准备不了的话那可惨了。那就又要头痛、头昏、晕眩,还是三思,想一下再讲。今天因为没有讲到《妙行自传》也好,《无比自赞》没有时间讲,总之明天会讲其中某个颂文。如果有时间,明天可能会讲一下嘎千大营。因为我这里提到很多嘎千大营,但是嘎千大营到底是怎么样一个状况,可能心中想不出,没有什么画面,嘎千大营到底是什么?可能简单的一个介绍,以后大家听到嘎千大营就会有一个概念。嘎千大营是长这个样子的,内心中会有一个画面。可能明天会讲一点嘎千大营吧。

大概就是这样,今天也就讲到这里。

When we look at the life stories of great beings, we might sometimes wonder why they did something they did and think that it would have been better for them to have done something else. But, when we look at people, we can only see the external appearance. When we consider the deeds of the gurus, we sometimes fail to understand, questioning what they are doing. However, later we realize that these great masters did the right thing and were examples to us. Sometimes, it may even take a couple of centuries to understand the many situations and know that what they did was good.

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