法王新闻 | 2022年04月

『第7届谶摩春季』噶玛巴米觉多杰自传•第十天第二堂课

『7th Arya Kshema』AUTOBIOGRAPHICAL VERSES OF KARMAPA MIKYÖ DORJE• The 2nd Session of Day 10

༄༅།། རྗེ་བཙུན་མི་བསྐྱོད་རྡོ་རྗེའི་རྣམ་ཐར། བདེ་བྱེད་མའི་དཔྱིད་ཆོས། ཉིན་བཅུ་པ

時間:2022年04月09日 09th April, 2022 22:30-23:30(北京时间)
中文笔录:噶玛妙竹
uploaded on 6/12/2023

什么是真正的修行;和修行最好的时机

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

就像刚刚说到的,什么叫真正的修行?最主要就是我们的想法,我们的内心在思想上是否有做到,而不就是外相上的样子。如果我们觉得修行就只是外在的样子的话, 这样就会造成一些问题。什么样的问题呢?
A significant fault arising from a mistaken view of dharma practice is that it minimalises dharma practice.

■ 修行不是外在的形式

譬如我们很幸福、很开心、很舒服的时候,这时候我们就不会想到要修行。一般人刚开始谈恋爱的时候,男生、女生;或者朋友们 一起出去度假、游玩;或者我们在职场上工作,升迁了;或者说逢年过节的时候,和家人、父母、朋友能够欢聚在一起,总之,大家开开心心聚在一起的时候,通常我们不会想到 要修持佛法,不会想到要修行。
When your life is going well, when you are enjoying life, you won’t have much wish to practice.

但是反过来,当你遇到了痛苦,譬如身体上可能生病了;或者有亲人离世;或者说失业;或者失恋;或者生理上、精神上遇到各种幸苦的时候, 这时候,你更是不会想到要修行了。通常这时候很多人是怎么样?是躲到房子里面可能大哭,也吃不下饭;有的人这时候就开始酗酒,或者猛抽烟,总之,想方设法来发泄、排解这些痛苦。 那样的时候,连那些痛苦都没有办法去面对,已经完全地力不从心了、精疲力尽的时候,怎么可能还会有精神去修行呢?
The converse is also true. When things are going badly, when you have great physical or mental suffering or great sorrow, you do not want to practice dharma, and you may seek out other ways to alleviate your pain such as drugs and alcohol. It’s difficult to remember to practise dharma or even to find the energy to practise dharma in these situations.

但是有的时候,很多人到了走投无路、完全痛苦到无助的时候,终于会想到佛、菩萨,就像中文中我们会说“临时抱佛脚”,这样的一个感觉。平常都不会想到佛,但是真的走投无路的时候, 就临时抱佛脚。遇到困难的时候,才会想到要开始多持些咒、多祈请,祈求佛、菩萨加持、保佑。还有很多人在这种时候,开始到处地求神问卜,只要有一点希望,就到处去求。或者,有些人遇到 困难的时候,就开始上网到佛书里面找一些好句子,他们是把佛陀的教言、句子当成了心灵鸡汤一样,把佛法当成了痛苦时候的心灵慰藉,让心理好过一点,想开一点、放松一点而已。
Sometimes, people finding themselves in a hopeless or desperate situation, when there is nothing they can do, remember that they should pray to the buddhas and bodhisattvas. As the Chinese saying goes, “When there’s nothing to be done, you cling to the Buddha’s feet.” Normally they don’t remember the buddhas but now they recite mantras, pray, and hope that the buddhas will grant their power and blessing to remove their difficulties. When their backs are up against the wall, they will resort to anything —divinations, astrology, or the like. They search the Internet or look for books that might help, and they read what the Buddha said, looking for comfort in his words. It’s as if they are using the Buddha’s words as “chicken soup for the soul”: something that will give them relief in times of suffering.

之后有一天,稍微生活好一些了,稍微有一点空闲了,会开始修行了嘛?也不见得。这时候可能又开始想了:我可能要到一个良辰吉日吧!好日子吧!再开始修行。所以又开始找借口。 一定要好日子才开始。或者,今天还是精神不够好,今天养足精神,明天再开始。反正没办法开始修行。
Then, one day, life gets a little better and they are no longer suffering so much. Now they have a little time and leisure to practise dharma but it’s not certain that they will. If they do decide to start practising dharma, they will often find excuses to delay: “It’s best to begin on an astrologically auspicious day”, or “Today I’m a little tired; I’ll rest a bit; I can start tomorrow.” They find so many excuses for postponing that in the end they never practise.

就像中国有一首古诗,说:
There is a famous ancient Chinese poem that says:

“明日复明日,明日何其多,
There’s a tomorrow after tomorrow: There’s never an end to tomorrows.
我生待明日,万事成蹉跎。”
If you say “tomorrow” and wait, All your actions will fail.

明日是非常非常多,一直等一直等,明天越来越多,最后一生就这样蹉跎了,什么事都没有做成。
If you postpone things until tomorrow, you will never accomplish anything.

所以上面所谈到的这些情况,都是因为我们把修行当成了外在的一种形式,真的没有搞清楚什么是修行。 前面我提到了两个故事,重点是:你是怎么想的。这是最重要的。就像阿底峡大师和仲敦巴大师所提到的“舍弃今生”,这当然很难做到,我们现在没有办法舍弃今生,做不到,但这代表什么? 不是说要做到,而是在提醒我们,怎么样才能做到真的修行。是指你的心态。

Bamboo评论:这跟上一课Bamboo对“舍弃今生”的领悟一样嘛,看来Bamboo也有点和师心合一了。

གཉིས་པ། གང་འདྲ་ཞིག་ལ་ངོ་མ་ཆོས་བྱེད་པ་ཟེར།
What practising dharma really means.
二、怎么样才是做到真正的修法;

第二点,什么是修行。
2. What “practising dharma” really means. Having explored what genuine dharma practice is not, the Karmapa now discussed what dharma practice actually should be.

首先我们要知道。前门提到修持佛法不是象心灵鸡汤:你难过的时候去读读经。这样子也是可以的,但佛法不只是这样一个心灵鸡汤而已,同时佛、菩萨也不只是急诊室的医生... 你平常都不会想到它,急救的时候才会想到要请它来。
The first thing we have to understand is that dharma practice is not just a cure-all to make yourself feel better, he explained. The buddhas and bodhisattvas are not like first responders or paramedics giving treatment in a medical emergency.

再来,修行也不是一种传统仪式。修行也不是一种不得不做的任务或工作。藏族有个谚语说:我们不能在痛苦的时候才想到要祈请莲师,快乐的时候就完全忘了他的存在。这样是不行的。 痛苦的时候才想到要念莲师祈请文,这样是不行的。(Bamboo:佛菩萨的咒语偶尔念念还蛮灵的,念多了反而没效果了。)
Nor does practising dharma mean performing rituals and traditions. Nor is it a duty that you are obliged to do without any choice. And it’s not like travellers in old Tibet who would happily sing folk songs along the road on the plains until they reached a dangerous route over a pass. They would immediately begin to chant prayers to Guru Rinpoche for protection.

如果想要真的修行,首先要知道修行到底是什么。
If you really and truly want to practice dharma, you first have to understand what we actually mean by “practising dharma” —what the way is to practise dharma.

其实前几天已经讲过了,这里不需要再重复,但你要知道关键到底是什么。
His Holiness said that he had already spoken about this at length previously so there was no need to say much more.

就是修行不是就在佛堂,或是就在蒲团上才能去做的事情。而是说修行是在所有时段,24小时全天性地在自己的心上去做调整跟改变,这就是修行。
The main point you need to know is that practising dharma is not something you do in the shrine room or sitting on a meditation cushion. That’s not how you should think. Practice should be understood as something to be done all the time, day and night, twenty-four hours a day. It should be something which is able to change and improve your mind. That’s what we mean by practice.

举个例子来说,譬如说我们刚开始学佛,我们一开始都会皈依,可以想一下我们为什么要皈依佛法,我们为什么要成为一个修行者。如果是一个藏族,或者一个喜马拉雅地区的民族,很多时候 都是因为家里的传统,因为我的父母,我的家人都学佛,所以我们从小就学佛,不见得自己有一个很强烈的动机而学佛的。你们要想一想,我们是已经都皈依了,到底是什么样的原因我们要皈依, 什么样的原因要成为一个修行者。
The first step is to identify the reasons we need to go for refuge and become a dharma practitioner. Across the Himalayas, many people grow up in a Buddhist cultural environment, so they never ask such questions; they simply follow the family tradition, but we need to consider the reason for ourselves.

当然每个人要学佛、要皈依的因缘都不一样,但至少我们终极的目标应该都是一样的。是什么呢?就是都把佛陀作为榜样,希望终究有一天,自己也能跟佛陀 一样成为一个证悟者。为了达成这样的一个目标,在这之前,我们首先要成为一个很好的人,才可能成为一个好的修行人;再成为一个菩萨,才可能成佛。
Although everyone has their own particular reasons why they need to enter the gate of dharma and go for refuge, we should all share a primary aim—to take Lord Shakyamuni Buddha as an example and have the intention, “Someday may I become someone like him who has realised the true nature.” That should be the greatest hope for all of us. In order to accomplish this aim, we need to become an even better person than we were before, and then, gradually, become a good dharma practitioner. Then we need to become a bodhisattva and finally a buddha.

首先第一步要成为一个比之前更好的人;同时也要成为一个对自己,也对别人更好的人。 那么怎么样才能成为一个更好的人?也成为一个对自己、对别人也更好的人呢?这个方法就是佛法。因为佛法它就是帮助我们变好的一个方法,所以 我们要学习佛法。通过学习,加上自己去实践佛法,很自然地我们就能够变得比现在更好。而且我们就不会再像以前一样,做很多的傻事,能够更成熟、更懂事,成为一个更有智慧的人。
The true dharma is the method by which we can become someone who can better help ourselves and others. That is why we need to study the true dharma and then put it into practice. If we do this, we will naturally become a better person and we won’t be so foolish either. We will know how to think and use our intelligence.

为什么呢?因为佛法这个方法是谁说的呢?就是佛陀!佛陀他是一个具有大智慧、了悟万法实相的人。他将他自己了悟实相的经验告诉我们,所以他说出来的方法——佛法的内容,教导的就是智慧之道。 只要我们学到了,也实践了的话,就一定会有收获的。如果我们真的很好的修行,可以变得更善良、更懂事、更有智慧,而且我们也真的会变得更开心、更快乐。
Why? Because the Bhagawan Buddha possessed the prajna that realised the true nature and he taught the true dharma on that basis. Because he had that experience, he was able to teach the true dharma. If we are able to study the dharma and put it into practice correctly and assiduously, we will definitely achieve a good result, without any doubt. We can become happier and more content.

所以,重点在于我们的心,我们的心要能够 管好;观念、心要能够转变、转念,管好我们的心。我们的心不能太死、太硬!我们的心不能太死板、太严肃,不要觉得是在蒲团上的一个修持。其实佛法的修行是很灵活的,而且也是非常贴近我们的生活的。 修行佛法对于我们真的是很有利益的,利益是无量的。就像是我们人生中得到的一个宝藏,一个取之不尽用之不竭的宝藏。希望大家了解“修行是很重要的”。
The main point, however, is that everything depends upon mind. We have to be in control of our minds; we have to take ownership of our minds. There’s no point just going through the external appearances of dharma practice. Nor should dharma practice be rigid and intractable. It should be flexible and open to change according to the time and situation. Similarly, it should be connected to our daily life and the nature of the world in which we live. The dharma can bring us infinite benefits, like a treasure chest that is never empty no matter how many jewels you take.

第三个重点是:大起大落的时候是修行最好的时机。
3. The best opportunities for practice are when things are going well or badly

其实我们每个人生命都会起起落落,不会永远都是一个样子。不用说一生,有的时候一天也是这样。早上可能心情还蛮好,到了晚上心情可能就蛮糟;或是一早起来心情不怎么好,但是到了晚上心情就变好了。
No matter who we are, life sometimes goes well and sometimes goes badly. It is constantly changing. Within a single day even, we might feel depressed in the morning, but by the evening we are happy.

有时候我们看一个人,他可能中了乐透,中了奖;或者工作升迁了,得到了奖励等等,这种时候很容易就膨胀自己,然后就开始傲慢,变得非常的自负, 不可一世、目中无人,甚至变得更加的贪婪,更为放纵,没有节制,不自律。就像美国总统林肯,他曾经说过一句话,“如果你想测试一个人的性格,那就给他权力。”当一个人他有权力了,控制的范围变大了, 资源变多、人脉变广、大权在握的时候,这时候他人性中的各种缺点、问题就会显露出来。
At times such as when someone wins the lottery or gains promotion to a powerful position, they might become arrogant, as the Tibetan saying goes—"The sky is their scarf and the clouds are their headband”. They become very proud and look down on everyone. Or else their greed increases, or they lose any caution and self-control. Many such problems can occur. Abraham Lincoln once said, “If you want to test a person’s character, give them power.” When a person’s power increases, their true character is revealed and their faults begin to show.

但是我们说,从一个修行人的角度来看,这就是我们修行最好的时候,这是什么意思?中了乐透,我们好的时候,这是最好的修行时候;或者很衰败的时候,也是我们修行好的时候,这是什么意思?
But from the perspective of someone who practices dharma, it is said that when things are going well, it is an excellent opportunity to practise the dharma...

首先从好的方面来讲。譬如当外在物质都很兴盛,我们拥有更多的资源、人脉、财富的时候,对一个修行人来讲,这是更好的修行的时候,因为你拥有更多的时候,你可以做更多的布施,有更好的机会去布施。 这是财布施,而且你还有更好的机会去做法布施。
The more external wealth and connections you have, the more opportunities you have to be generous. You can also be generous with the dharma.

举个例子,就像过去印度有阿育王,他是一个信奉佛法的国王,他利用国王的身份和权力,把佛法弘传到印度全境,也把佛法传到了周边所有的国家,甚至传到了希腊。 可以说他很好地利用他自己的地位、权力和声望,做到了法布施。当然我们现在没有办法成为阿育王这样的国王,但是我们还是可以多少发挥,譬如说你在寺院,或者在社会当中,你有你的地位,或者 影响力,你可以透过这些影响力做一些规划,或者推动一些政策,你好好地去运用的话,用在利益和帮助别人的上面的话,这也是非常好的。
For example, during Ashoka’s reign in ancient India, he used the power of being a great emperor to spread the dharma throughout all of India, neighbouring countries, and even as far away as Greece. He used his position, power, and fame to be very generous with the dharma. We are not like Ashoka, but we can use our power, wealth and influence in our monasteries and communities to prepare plans and methods for helping people and creating benefit.

Bamboo评论:本来看“唯识”的那些经典,怎么看都觉得跟古希腊的哲学怎么这么像,还以为是从古希腊哲学抄袭演变过来的。看到这里,才晓得是古希腊哲学是从佛教的唯识论演变过来的。

但如果从内心上来讲的话,刚刚是从外在的物质上,你好的时候,身居高位的时候,你有钱有势的时候,这时候你更要懂得谦恭自省,你要看看自己是不是得意忘形,因为这时候是你更可能出问题的时候。 看是不是变得傲慢无礼,是不是更加的放逸无度,你是不是想要贪的更多?想要得到更多的权力?更高的地位?还是你想要更多的财富?你要这样子去反省自己、反问自己。总之,变好的时候,正是考验来临的时候, 你更是要有所警惕,要特别地注意和小心。
To think about it in terms of the mind, when we gain status, wealth, and so forth, we need to turn our attention inwards and examine ourselves even more closely than we did before because of the danger that we might develop new faults. Are we getting prouder? More arrogant? Careless? Do we want even higher status or more power? Is our greed for wealth increasing? In brief, the time when everything is going well also affords the best opportunity for close scrutiny of ourselves.

这里我们谈到兴盛和衰败。兴盛不一定指的是有权力,或者变得更有财富。很多人生活也一般,并不见得很有权力、很有财富。兴盛也可以指生活幸福美满,或者说心情很愉快,一般日子。 但是就算是这些一般的日子,幸福愉快的时候,我们也不应该松懈下来,还是要记得修行。
Here, “Things going well” does not only mean becoming powerful or wealthy. Ordinary people never have much power or wealth. However, when our lives are going well and we feel happy and are enjoying ourselves, we should not neglect our dharma practice out of carelessness or laziness.

在这样幸福的日子当中,还是要记得修行。怎么修呢?就是要记得,譬如说,观修无常。 什么叫“观修无常”?就是不要一股脑陷入、沉溺在这种快乐的情绪和氛围当中。如果你陷入太深,如果哪一天快乐不见了,或者说突然情况改变了,如果你没有准备好的话,那么你会感觉像是天崩地裂一样。 你会完全不知道该怎么办,手足无措。
How then should we practice dharma? His Holiness advised that it is critical at such times to contemplate impermanence. We should not be deceived by our happiness and excitement, because one day the situation will change and we may lose that happiness. If we are not mentally prepared for such a time, it will be as if heaven and earth are turned upside down and we won’t know what to do.

就像是这次的新冠疫情,让很多先进的国家,像西方、欧盟,因为那些是生活很安逸的人,这个新冠疫情对他们来说,是完全出乎意料的,完全没有准备,所以非常地痛苦。 不说别的,就是“带口罩”这件事情,就让他们非常地痛苦和觉得不舒服、不适。东方人来讲,可能还好,西方人就觉得实在是不舒服、很痛苦。(Bamboo:像墨西哥,疫情期间, 不认识的男女公共场合抱在一起亲嘴没关系,嫖娼、找妓女都没关系,其他不亲嘴、不交配的人则被严格要求戴口罩。) 我们之所以会这么没有准备,就是因为我们没有把佛经当中所说的“一切都是在变化的”这样无常的道理放在心中。
The coronavirus pandemic is a good example of this. Because of the pandemic, many people in the developed Western world, who were leading very comfortable lives, were faced with previously inconceivable difficulties. How hard has it been even to get them to wear a mask? In the Asian world, the habit of wearing masks was already established, but in the West some people became quite upset about it. We were completely unprepared mentally for the coronavirus pandemic because we had not taken on board the dharma teaching that everything is impermanent and subject to change.

但是这并不是说,你们不要误会,不是说“开心、快乐是不对的”,不是这个意思。 我们还是可以享受快乐。本来修行就是要得到快乐,不是为了要得到痛苦。但是当你在经验快乐的同时,记得还是要带着觉知和正念。为什么要有正念和觉知呢?因为你要记得,你正在经验和享受的快乐, 他是会改变的,他不会永远不变。你现在心中就要记得,哪一天真的失去的时候,你也不会太难过、太痛苦。如果现在没有准备好的话,哪一天突然失去了,你就会非常的痛苦。
The Karmapa clarified he was not saying that we shouldn’t have happiness or enjoyment. Rather, it is essential to maintain mindfulness and awareness at all times. We must not let ourselves think that these times of pleasure and happiness will continue permanently and unchanged; otherwise, if they change suddenly and we encounter unforeseen difficulties, we will not be prepared and it will be a great shock.

所以,当我们兴盛的时候,我们该怎么想;当衰败的时候,该怎么想。明天我们再说。 就像课程开始前有讲,我们这次课程应该会讲到第21个颂文,所以还剩3个偈文要说。但是除了这3个偈文,可能还会再讲些其他的内容,今天不会另外讲,可能后天跟再后天的课程会讲到。

米觉多杰的时候, 他最主要的一个弟子是第五世夏玛巴衮秋彦拉,在认证第五世夏玛巴的时候,也出了问题,出了纷争,是怎么样的纷争呢?就是第四世的转世出现了两个,第五世有两个,当时噶玛冈仓也分裂成两个,就像 我们现在一样,有点像...第八世米觉多杰的时候,认证夏玛巴也变成有两个,这部分历史蛮多人是不知道的,所以这也是我想讲一下的。我想讲一下他是怎么样认证夏玛巴衮秋彦拉的。整个过程是蛮幸苦的 ,也是蛮复杂的,那个我想稍微讲一下。这是一个。
In his concluding remarks, the Karmapa briefly mentioned that there were other difficult incidents in the life of the Eighth Karmapa that he hoped to cover. One was a little-known part of Kamtsang history. It concerned the controversy over which of two candidates was the true reincarnation of Mikyӧ Dorje’s principal tutor, the Fourth Shamar Rinpoche, and how Karmapa Mikyӧ Dorje was able to reinstate Kunchok Yenlak as the rightful Fifth Shamar Rinpoche.

另外还有几个跟米觉多杰特别相关的部分。那么今天就讲到这里,好,谢谢!课诵。

Bamboo评论(2023.06.12):事实上第二天大宝的直播被替换掉了,所以听不到这段讲话。之前大宝讲过,第五世夏玛巴衮秋彦拉是宁玛派大师的弟子。米觉多杰 认证一个宁玛派的弟子为夏玛巴就是为了获得宁玛派的支持,就像2014年在德国暴毙的夏玛巴——第十六世噶玛巴的侄子,认证宁玛派大师——米庞仁波切的儿子泰耶多杰为第17世噶玛巴一样。 因为有宁玛派的支持,所以他认证的衮秋彦拉在噶举派的内部斗争中获得了胜利。

结果后来被格鲁派使了个离间计,冒充米觉多杰写了篇“宁玛派不正统”的文章,导致米觉多杰失去了宁玛派的支持,噶举派分裂的另一派获胜,另一派认证的噶玛巴就是第九世噶玛巴。怪不得 Bamboo之前明明直播时听到和看到大宝的PPT上写的是,米觉多杰活到了80多岁。结果夏季课程的最后一天,大宝的PPT上写的是第九世噶玛巴在米觉多杰四十几岁时就出生了。也就是说, 米觉多杰不是四十多岁时死了,而是被废了。结果Bamboo在网站一嚷嚷这个发现,所有网站,包括“维基百科”都赶紧把米觉多杰的死期改成了四十多岁了。

为什么现在这个造假的力量这么强呢!就像大宝自己说的,第八世噶玛巴米觉多杰那时的情况跟他现在是一样的。也就是说,噶玛巴和噶举派都被宁玛派给控制、掌握了。

“噶玛巴办公室”的头头,或者说幕后大老板是谁:美国中央情报局负责训练“读心术”特工的大教官——宁玛派的竹庆本乐仁波切。竹庆本乐仁波切的上师是谁,就是宁玛派大佬,泰耶多杰的 爹——米庞仁波切。

点击图片切换大图/小图

5月初,Bamboo突然发现自己网站上两个重要的视频全被篡改替换了。一个是15岁的大宝初到印度,被关在了上密院,一天他好不容易在天台露面,看下面接受严格检查来觐见的信众, AP台拍的视频最后一段:大宝的背后跟着的两个人,右边是大司徒仁波切的侍者,也是当时噶玛巴办公室的主管;左边就是竹庆本乐仁波切,一个本来跟噶举派毫无关系的宁玛派喇嘛,他为什么 在大宝一来印度就能直接出现在大宝身后呢?连跟大宝很亲近的波卡仁波切那时想见大宝都经常不给见呢。接着大宝流露着求救的眼神,一步三回头地不肯进去时,竹庆本乐仁波切用手势在后面赶他的镜头就被删掉了;想也不用想,YOUTUBE上的原视频也肯定 被替换了。

另一个是1992年大宝坐床时,北京为不让达赖拉拢,也派某大官前来发证书。镜头摘录在德国纪录片《活佛》(Living Buddha)里。里面把7岁的大宝活灵活现地在大官讲话时,学中国大官 经典做派的镜头全给删了。连导演的背景音也给替换成了2015年大宝访美时,竹庆本乐仁波切给安排的那个英文翻译的男声了。

2011年,噶玛巴办公室的主管,也就是大司徒仁波切的侍者不明原因突然死了,噶玛巴办公室的头头就换成了竹庆本乐仁波切的手下。竹庆本乐仁波切的两大总部,一个就是美国西雅图的那烂陀 学院,一个就是德国的莲花戒学院。2014年,夏玛巴突然在德国不明原因暴毙,他认证的泰耶多杰和他爹宁玛派大佬米庞仁波切就全面掌控了夏玛巴名下噶举派一半以上的寺庙和中心。 所以你就知道大司徒仁波切的侍者和夏玛巴都谁杀的了吧!掌控了美国中情局,就是掌控了美国,掌控了美国,就是掌控了全世界。所以Bamboo存放的从泰耶多杰网站上下载的那本抄袭 的《噶举祈愿法会法本》的U盘和备份被第一时间删掉和替换了。想来宁玛派的竹庆本乐仁波切和大佬米庞仁波切的计划就是,把大宝的记录彻底删干净,历史上17世噶玛巴就只有一个——泰耶 多杰了。两派合二为一,就跟第八世一样。唯一碍事的就是Bamboo这头猪了。只是新冠疫情三年了,还没把Bamboo拿下,怎能不急呢?

竹庆本乐仁波切训练的“读心术”特工都是选那些在美国流浪的底层人士,反正有美国的慈善链养着,不用花什么钱,就能大批、大量地帮着监控美国和全球所有重要人士的心理活动,中情局 怎能不受用呢?2015年在西雅图市中心的停车场用读心术一直盯着Bamboo的那个小黑,和现在住在Bamboo对门的那三个女人中的单身妈妈都是大仁波切训练出来的“读心术”特工吧。怪不得旅馆的管理员 都得听她的。Bamboo门上换任何一把锁,三天内都能配出一样的。还开给你看,看Bamboo能怎么样。Bamboo也没办法,墨西哥就美国殖民地,墨警都美国管着,连在地铁站被抢,向站里的警察 求救,人家都不敢理。最后求助地铁站里出来的一帮刷漆工人,才把Bamboo带出了劫匪圈。至于刷漆工人是不是墨警扮的,就不得而知了。

现在知道统治全世界的是谁了吧!土共赶紧把楚布寺扫扫,迎接泰迪熊入驻。抓Bamboo回去没用,Bamboo也发不了电;拍好竹庆本乐仁波切这边的马屁,美国主子这边就不用愁了。

6月4日蛤蟆精和太子党的国师——创谷老妖也嗝屁了;达赖当然早就过去式了;拿下了Bamboo,逃之夭夭的大宝就没有出头之日了,用傻逼“读心术”和源自玛雅巫术的宁玛妖术挟持着全球的竹庆本乐仁波切和泰迪熊父子要加油啊!

发句牢骚,自从去年12月,大宝从秘密关押的西藏楚布寺逃走后,压力就全到了Bamboo这边。这半年真是度日如年。老受跑了,小受顶上。

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བོད་སྐད། ཉིན་བཅུ་པ།
中文翻译 第十天总
English translation Day 10

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