法王新闻 | 2021年03月


Arya Kshema Spring Teachings Day 12 – the second session

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

印度 帝洛普尼寺(Tilokpur)

時間:2021年3月04日晚上10:30-11:30(北京/台北/香港)March 04, 2021
English text source from: aryakshema website

The Seventh Good Deed: How He Practised the Path of the Lesser Individual

English Translation Audio






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.



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.



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.



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?”


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.”


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



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




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.“



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?“



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.



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.


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.


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.


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.


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.



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,


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.


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.“


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?”


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.


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




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English translation