Today is the last day of the 35th Kagyu Monlam Chenmo. And so, just as I have requested of him, this year His Eminence Goshir Gyaltsab Rinpoche has gone to unfathomable efforts to come and preside over the Kagyu Monlam. My original plan was that Rinpoche only needed to attend a few of the most important events and did not need to come to everything but Rinpoche has, whenever he has been able, come to preside over the sessions whenever he could without missing a single day. This is extremely kind of him, so on the behalf of all the monastics and the lay people who have attended the Monlam, I would like to express my deepest thanks to Rinpoche.

Likewise, Kyabje Mingyur Rinpoche showed us the kindness of giving meditation instructions during the pre-Monlam teachings. And then, since then, during the time of the Kagyu Monlam, Rinpoche has also put in a lot of effort to come to many different events, both large and small. So, I would like to once again thank Rinpoche on behalf of everyone.

This year even though I was not there, everyone in the Monlam organising committee has taken on the responsibilities for their individual teams and co-operated, working together, just the same as they would if I were there. The results their work has produced are no different than how they would have been were I there, so I would like to take this opportunity to give my heartfelt thanks to Lama Chodrak, foremost amongst the Monlam workers and all the other workers as well. Thank you very much.

Likewise, the monks and nuns from the various monasteries, despite the fact that the weather has been very hot, they have been very exemplary and praiseworthy in all respects during this Monlam in terms of their motivation, conduct and everything else, even in the heat. So, I would like to also say thank you very much to all of you as well.

Likewise, the faithful people who have come from foreign countries, this year there have been many changes in the Monlam dates. This has caused you difficulties financially. Once you have arrived here, the weather has been hot and that gives you even more difficulties. But all of you participating makes the Kagyu Monlam into an international event. I think it shows that no matter where in the world we are from, our wishes are in unison, our wishes for world peace are in unison. Our wishes that all sentients be happy are in unison and so I would like to thank you all deeply.

Likewise, the place where we hold the Monlam is the sacred site of Bodhgaya, the noble land of India. The government of India, the federal government as well as the state government of Bihar and the local administration have all provided a great deal of assistance. Likewise, the administration of the Mahabodhi temple has also continually supported us not only in the past but also in the present, so I would like to take this opportunity to express my appreciation and thanks to all of them.

Till today, at first, I didn’t think I needed to say too much. But now I would like to take this opportunity to say a few things and I think that maybe it will bring a little bit of benefit. So, the main thing to talk about is that many people have been asking when the next Kagyu Monlam, the 36th, will be held. They are also asking that the time be fixed and not changed. Quite a few people have said this and generally from our point, we have gone to a lot of effort to have a definite schedule that didn’t change but sometimes there are events with other Lamas, other great Lamas and Monlams from other lineages that are being held at the same time and when they conflict with each other then it is not very easy for us or for them. And for that reason, we have had to postpone or change our dates for such reasons several times. Even though we have not wanted to reschedule there have been situations where we have no choice but to do so. But we are doing everything we can to avoid having to change our dates in the future. In the next few days, we will have meetings to decide on a fixed time for the Monlam. We will have free discussion about the schedule in the meetings and do our best to make a decision as soon as we can. And once we have decided, we will announce it immediately over the internet so that everyone can make advance preparations to come to the next Monlam. So we will try our hardest to inform you as soon as we can.

This year I did not really have the opportunity to attend the Monlam in person. However, as I have already said, the Monlam has been excellent and well-organised, no different than if I were there. And when I think about it, I was recognised as the Karmapa at the age of seven. And then at the age of 14, I was separated from Tibet and came to the noble land of India. Thinking about how it was when I went from being a little boy who didn’t really understand what a Karmapa is to being brought and put on the Karmapa’s throne and gradually having to take the responsibilities that entails, from my perspective, the Karmapa has a history of over 900 years and there have been 16 incarnations. To have qualities and abundant realisations such as they did and activities such as theirs, I don’t even have the confidence that I can hope for such. And I don’t, for myself, really believe that it will ever happen. But because I have received the blessings of the Karmapa to some degree, I have done my best. I have done my best but I am an ordinary person. So, no matter how much/hard I try, there are many situations where that is not enough, where it is beyond me.

Many people think to themselves that being the Karmapa, you know, is like some incredible thing but for me, that hasn’t happened. Even if I am the Karmapa, the situation is still that I really need to try hard. Gyalwa […] said, “Even the rebirth, the reincarnation of a Lama or a Tulku, should spend 12 years of purification, practising meditation to purify their remaining obstacles. It is necessary to practise meditation and accomplishment and retreat”. So, even if one is a Tulku or a reincarnation of a great Lama, you have to put in such efforts. For me, I don’t have any reasons or any basis to say that I am the reincarnation of any great Lama and since I am an ordinary person, I have to put in incredible effort even more than other people. But no matter how much effort I make, it is never enough, it is never ok. It never really reaches a level where it is sufficient. And for one side, this is because people have such high limitless hopes in me. On my own part, I do my absolute best to try to live up to them. And I do this with as much as I can with a pure motivation.

When I was little, a lot of people came to give me advice. They’d say, “You have to be really careful.” There are many people who have said to me, “You’re the Karmapa, so you have to be your best.” So many people said this but for my own part, I never had the motivation that I should compete with everyone else said to be the Karmapa and therefore be careful.

From my own point, I have had a pure motivation, whatever I am, making my best efforts no matter what. Even when I was studying in Tibet, in terms of my education, my tutors, my teachers and my tutors, the way they paid respect and so forth, were not the greatest. And once I arrived in India, one reason I came to India was to study and to receive the Dharma lineages, that is why I came.

So once I arrived, it should have been better than it had been in Tibet, but in terms of my education, there were many gaps. From one perspective, the fault was my own for being too lazy. And also, I am pretty smart and since I am pretty smart, no matter what I study I immediately get a little bored and think, “I get it.” Then I immediately feel disinterested. In addition to that, the Lamas and Khenpos whom I’ve studied with, we invited the best Lamas and Khenpos amongst our Kagyus but the best Lamas and Khenpos have their own monasteries, their own Dharma centres that they have to maintain and take care of, they have activities. Hence, they could not spend all of their time with me. So, for these reasons, sometimes I would have classes, sometimes I would not and this happened frequently.

In the past, I had the thought that if I went to a Gelugpa monastery, matriculated so to speak and followed the curriculum, I would have become a good scholar. But later when I thought about it, if I had gone to a Gelugpa monastery and gone through the studies, on the one side, there would have been nothing wrong with it. But on the other, since I have the title Karmapa, if the Karmapa were to go to a Gelugpa monastery to study, people would say that. Then in the future, if someone with the title of the overall head of the Kagyu were to do this, it’s like there would be a bit of a problem that would happen, historically.

So, I‘ve had many different discussions with Gelugpa geshes but I’ve never matriculated in a Gelug monastery. So, this is one issue. My own studies have not all been that high quality or good. Mainly what I know has come from me taking interest and putting the effort into it. I’ve never had any properly organized, thorough education. So, that’s one issue.

So, another issue is that, when I was recognized as Karmapa when I was seven, so I was just a little boy. From the time I was little, I grew up in Tsurphu Monastery. And when I was little, all the people around me were adults. So I had to do whatever they told me to. And I couldn’t say what I needed to do.

At first, of course, I didn’t know what I needed to do. And in addition to that, other than listen to them, I never had any freedom to say what I should do or should not do. Actually, when I was little, I did have a lot of hard times. For example, in terms of power, it’s the changtso who had all the power. And when people would come to give me gifts, they first of all had to take them to the changtso, the changtso would take them out and open all the gifts first. And those people were suspicious that there might be a bomb or poison or something like that. So, they would take them out and check to see whether, they take the gifts out to make sure that there was no bomb or poison. And once the gifts had been taken away, they were never brought back, almost all of them.

Also people would come and give money and say it was for me to give my parents. Those who knew my situation would give the money surreptitiously. At that time, there were always a lot of people around, right? So without knowing, they woul quickly slip it under my cushion, slip it under my cushion secretly. That’s what it was like. So, that’s what it was like when I was little.

I never really felt that I had any freedom of my own. And then I came to India. See, when I came to India, India is a free country, a democracy. So I’d hoped that once I arrived, I could do what I wanted. That was my hope. But when I first got to India, none of us had any knowledge about India. And at that time, the people who advised me, the people… my guides, the people who advised me, even though they definitely had pure motivation, there was none who was able to guide me, who was a hundred percent reliable. They didn’t know how things were done. So I had no one to guide me. So when we first began discussions with the Indian government, there was disharmony and disagreement in the discussion and this probably caused some suspicions. In any case, I’ve spent 18 years in India. And during this time, I have had continually difficulties and hassles as you all know. They said that I was sent by the Chinese or that I was a Chinese spy.

Many things have happened. But even though many things have happened, I still have done what I could. And the reason why I stayed up until now is because I feel like I must not give up on the teachings, the Kagyu teachings. Likewise, I’ve thought to myself that this is for the benefit of Tibet, for the benefit of all sentient beings. Thinking in this way, I stayed.

Also from another perspective, when I arrived in India, it was very fortunate. I had the fortune to meet His Holiness the Dalai Lama and hear his teachings. I had many opportunities to receive profound Dharma teachings from Jamgon Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche. Likewise, I’ve had the opportunity to receive profound Dharma teachings from Tengyur Rinpoche, Bokar Ripoche and Yongzin Thrangu Rinpoche. And I feel that all of this has been very, very fortunate. Where I live is at Gyuto Monastery and the heart sons, they live elsewhere. Situ Rinpoche lives in Sherab Ling, Gyaltsab Rinpoche lives in Sikkim. There’s never been a place for all to spend an extended period of time at the same place. It’s like we’ve all been scattered.

When I read the lives of the previous Karmapas, the Karmapas and their heart sons all stayed together. Wherever they went, they were together. Whether its by teaching Dharma, or by taking care of each other. It was like, at that time, they all took care of each other but this has never happened with me. And for me, this is something I feel very disappointed about.

Then, to speak bluntly, after the 16th Karmapa passed away, we had a great rift in our Kamtsang lineage. I don’t need to say anything anymore about the old situations. But because of this, we have had some disagreements among the ladrangs. Many things have happened since I arrived in India. Some of you know, some don’t. There has been a lot of disharmony among the ladrangs and this has also caused me a lot of worries.

On one occasion, I invited Jamgon Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche to come to Delhi, both Rinpoches are like the moon and the clouds in the sky. They are not stained by any faults but those who are underneath them, their attendants, I told them to tell their attendants, their people under them, that we have had a great disaster in the Kamtsang lineage. Such has never happened before. We’ve had a huge conflict. We’ve had a terrible violation of samsara, please do what you can to avoid that again. This is what I asked both Rinpoches. And they promised to do as I asked. Actually, to make such a request is like teaching Avalokiteshvara the Mani mantra, you shouldn’t have to say […] but I was too petty, too small minded and asked.

Also thinking that maybe it would be of benefit to the Karma Kagyu teachings, I went to see Kunzig Shamar Rinpoche. And when we were arranging a meeting, on our side shall we say, there were people who’d said it would not be okay to make a bad connection. Quite a few people said this. Some who were nearby said this vociferously. But I ignored that and I went to meet Shamar Rinpoche. And when we met, there was no really specific result that you could point to.

But now, Rinpoche has passed away, and I do feel a bit of comfort in my mind, that at least I was able to meet Rinpoche and tell him what I thought. So, this gives me a little bit of comfort. In general, we all know how important the Shamar Rinpoche has been in the history of the Karma Kagyu. But in the last few years, in the last couple of decades, so many events have occurred that many people say we should not recite long life prayers for Shamar Rinpoche and that we should remove the Shamar Rinpoches from our lineage supplications.

But I think that that is really not seeing the important points, because Shamar Rinpoche is not just the recent 14th Shamar Mipham Chokyi Lodro. The Shamar Rinpoche is a part of the ultimate lineage of our Karma Kamtsang, the lineage from Khedrup Drakpa Sengge to the present. It is not the name of a single person, it is not a single person.

No matter how much people say that the actions of the current Shamar Rinpoche were wrong, I think that we must not paint the activities of the entire Shamar lineage black. For this reason, I think that we must have a positive way of thinking about Shamar Rinpoche. I think we need to think about Buddhism in general and the lineage in the future.

Now Shamar Rinpoche has passed away and it is extremely important that there be no problems regarding his reincarnation. We have another situation or we say there are two different reincarnations. It will harm the Kamtsang in general and in future the Kamtsang will split into two factions, looking at each other as enemies and that would not be good in any way at all.

From the depths of my heart, I think we can have reconciliation. And I am doing a few things to bring that about. But it’s not something for one person to do. It’s so crucial that we remember that both sides need to be open. If we continue to always say bad things about each other and criticise each other, if we continue to do that, I do not think it will turn out well.

Our teachings, the Kamtsang are the same. Our Gurus are the same. The colour of our hats is the same. But if despite this we continue to cling to our own factions, no matter how right we are, we’ll have such bias towards our own sides that we will work for ourselves, to win for ourselves to defeat the others. So taking this on would be like a complete mistake. There’ll be nothing good about it. So, we often say there is the Shamar side and that there is the Situ side. There’s one side or the other. Actually we aren’t on the Situ Rinpoche side, we aren’t on the Shamar Rinpoche side. We are all on the Karma Kagyu side.

Otherwise, we’re filled with our own afflictions, the three poisons; we engage in partisanship and jealousy and at the same time say… and while we still do that we still… how to say… and if at that point we say I’m on Vajradhara’s side. There’s no benefit to that at all.

So these people say I’m pure, he’s pure, he’s a pure Kagyupa. But they’re not pure. But whether one is pure or not comes down to the practice we have in our mindstreams. It does not come down to whose side we are on. I think this is something we all need to keep in mind.

Another thing is that I’m in America. I spent many months abroad, the last six months in America. There are probably a lot of people who explain the reasons why I stayed abroad for such a long time. But independent of anyone else’s explanations, what I’d like to say is that the main reason I am staying abroad is that when I had a medical exam in Germany, they told me that I had a medical problem. So then I had an elderly attendant and for his sake I had to go to America and once I arrived there, I had to follow up on the medical problem they had told me of in Germany, and so that is one of the reasons.

Another matter is that, you know, for many years I’ve never had the opportunity to really rest — to rest both the body and the mind. Once I get back to India, there’ll be a lot of busy-ness and frenetic-ness so I would not be able to rest. So, I have stayed here to rest.

So, I stayed here because I’m thinking of the long term. Probably many people have said that I’m staying for my own personal benefit or that I had some insidious plan, but that is not it at all.

In brief, people think that I’m decisive and that whatever I’m doing, they say, “He’s the Karmapa,” so of course they’ll take it as definitely the case but for me, it’s not like that. No matter what decision I make or what action I do, there’s a lot I have to give up.

For my own part, I’ve done everything I could up till now. Everything I’ve done, I have done with a pure motivation. I’ve had a pure motivation but people will make things up. There are many people who make things up out of dislike, so there is nothing to do about that.

But amongst ourselves, there are many people who give incorrect explanations because they either do not know or do not understand what my real intentions are. Especially now that I’m staying in America, even the people I am around here have had a lot of anxiety. Likewise many people all over have had a lot of anxiety. And I have actually myself been quite downcast and depressed. This is because when other people look at what I have tried to do, they take it as a matter of course, but for my own part, I have had to give up a lot. None of it has been easy.

And even though it hasn’t been easy and when I ignore that and keep pushing ahead, if those around me do not believe in me then there’s no reason for me to pretend and keep going. So for that reason, I have been depressed.

But when you think about it from the perspective of the future, from the time of the first Karmapa, Düsum Khyenpa to the present, the Gyalwa Karmapa has been a Lama who has engaged only in Dharma activities, not one who has been involved in politics.

And now we’re at a critical time for the Snow Land of Tibet — we have come to a point where it is important to put efforts into both Dharma and politics. So for this reason we definitely need a political leader or a political guide. But for me, I don’t know how to give any political direction. I don’t know how to do this but since I have the title of Karmapa, it would not be appropriate.

Likewise, in terms of the dharma, the way I think to myself is that one does politics to accomplish short-term aims and benefit. Now, political people, they’re always changing. And also, politics means dividing into factions and then dividing into groups then trying to find profit and benefit.

But Dharma, Dharma means not divide into factions but instead bring benefit to all sentient beings who are as limitless as space. Its duration is that people don’t change posts immediately. Dharma is for protecting ourselves in this and in future lifetimes and for guiding ourselves in this until hereafter.

So the way Dharma and politics work is completely different. Since I have the responsibility of being a religious leader, I can only contend in the direction of the Dharma. When I was in Tibet, I was worried that I would have to get involved in politics. Once I arrived in India, I’ve always thought that if it came to me having to do political activities, I would not have the skills to do it, I wouldn’t know how to do it and I have no wish to do so. This is another important point for people to take into consideration.

In brief, from my own perspective, I don’t have such qualities of abundant realisations as the previous Karmapas had. If I, even though I lack those, were to continue to pretend, to deceive people, I feel I will be accumulating severely negative karma.

I have no feeling of delight, no thought of ‘I’ll get rich’ or have power or that many people like me, I don’t have any such… feel like there’s nothing that I can have such pride or confidence in. So sometimes I think there’s no point. There’s no point to continue deceiving others.

Sometimes I think it would be better to just live as an ordinary person, an ordinary Dharma practitioner. I sometimes think that and especially recently I felt this strongly.

This is because I have worked hard for many years but I can’t work hard all by myself. A single pillar can’t hold up a single building, can it? Everyone needs to work hard and help out. We say that everyone has to have people who take care of them. If you’re taking care of somebody, you need other people to take care of you.

Without any support for yourself, there’s no benefit to teaching and helping beings all by yourself. We Buddhists believe in karma – cause and effect. We believe in the view of inter-dependence. Inter-dependence means that in all situations, no matter what they may be, occur because of multiple causes and conditions. There’s nothing that can be accomplished with a single cause or a single condition. This is something that everyone needs to take into consideration.

In brief, our Kagyu lineage in general, and in particular the Karma Kamtsang, it’s like we’re a big family. It’s like a big family and in this family, the Gyalwa Karmapa is like the father of the family. But the father can’t take all the responsibility alone. The support of all the family members is needed.

Likewise, if you think about the history of the Kagyu lineage, and in particular the Karma Kamtsang, there have been many losses. For example, when the Mongol Gushen invaded, their armies razed many Karma Kamtsang monasteries and many lineages of practices and explanations were lost. Such terrible events have occurred and later after 1959, there was the Cultural Revolution.

So now we have an opportunity for the teachers to revive and flourish and so I’d like to ask everyone, to ask everyone to take this opportunity as your own and to make efforts.

Sometimes people don’t seem to understand how I think. They seem to be unable to understand my perspective. It’s quite possible this will happen. But the way i think, the most important thing is, I’m not saying that I can see far into the future or that I know how to think about the long term; but as much as I can, I try to take a long term view as I work.

It’s possible that some people cannot take such a long view but the leader, so called, if you’re going to be a leader… Once you believe in the leader, even though you may not understand all their plans and decisions, it is important to believe in them and support them.

But I’m not saying you must support me. I’m not asking for you to understand me. I’m not asking you to understand me. Instead I’m saying this is a general thing, no matter who the leader may be in the future, people need to keep this in mind.

So I leave it here today. I have spoken about several different issues and if I’ve made any mistakes or if I’ve said anything inappropriate, I beg your pardon.

So now whatever merit has been gathered during this Kagyu Monlam Chenmo, please dedicate for His Eminence Goshir Gyaltsab Rinpoche to live long and for his wishes to be accomplished spontaneously, to be able to soon set foot in Tibet and turn the vast and profound wheel of Dharma.

Likewise, for the masters of all lineages to live long, for the Sangha of the ten directions to be harmonious and have pure discipline and so forth as described in the great aspiration which is next. So please, everyone make such aspirations and dedications.

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今天是第35届祈愿法会的最后一天。这次在大众的殷切祈请之下，五世嘉察仁波切不辞辛劳的前来主持噶举祈愿法会。本来的想法是请仁波切参加主要的几座法会就好，不需要全程都参加。但是，仁波切只要有时间就参加，可以说一天都没有缺席的亲临到会场主持法会，这实在是莫大的一个恩德。因此，我谨代表全体与会的僧俗大众要至诚的感谢嘉察仁波切。

还有怙主明就仁波切从前行课程开始，就慈悲给予禅修的指导。而且在祈愿法会进行期间，仁波切也不辞辛劳的参与了大大小小各种活动。因此，我也在这里代表大家谢谢明就仁波切。这次的祈愿法会工作小组呢，虽然我不在现场，但大家承担起自己各组的责任，然后尽心尽力的，大家合作的让法会顺利举行，就跟我在的时候一样。因此，我在这里要谢谢祈愿法会工作组的主要负责人喇嘛曲扎为主的所有的工作组的同仁们，谢谢你们。

还有来自各个寺院的僧众尼众们，虽然这里天气真的非常炎热，但大家还是不怕这个炎热的，依旧是带着值得大家赞叹的这种清净的动机和行为前来参加，所以我要谢谢所有的僧众们、尼众们，谢谢你们。还有就是各位来自世界各地的具信弟子们，这次法会的时间更改了好多次，造成不少人在旅费上、经济上的一个困难，再加上来到这里发现这个天气很炎热，大家都一起忍受下来。我们虽然来自不同的地方，但大家都忍受了下来，这代表什么呢？代表我们拥有共同的一个心愿，我们祈愿世界和平，祈愿众生得到喜乐的心愿，都是一致的。因此，也非常非常感谢你们的参与。

还有，我们举办法会的地点是位于圣地印度的菩提迦耶。所以因此，对于印度政府也好，比哈尔邦当地这里的政府，还有当地的县政府等等，很多人都给予了协助。再加上正觉大塔协会, 其实从过去以来一直给予我们这个支持，所以也借此机会，一并的谢谢他们。

本来呢，觉得这次不需要讲太多话，本来这么觉得。但我想借此机会还是说一些我的想法吧，或许是比较好的。首先我想说的是，很多人都在问下一届，就是第36届祈愿法会是什么时候举行，也都希望不要更改时间了。事实上呢，我们都尽力的想要保持原定计划举行，不要更改这个时间。但时常，偶尔会和其他教派长老的一些活动，或者是其他教派的祈愿法会撞期。所以这样，我们双方都会在法会的举行上会有一些问题的。因此，我们几次都选择做决定更改或延迟祈愿法会的时间。我们实在不想这么做，但实在是迫不得已的。但希望未来能够不要再这样改来改去了。

那至于确定的，确切的，以后制订的这个法会的时间，我们会在之后的会议中做讨论。有任何的决定和时间，会尽快的将决定公布在这个网站上。那这样我想大家就能尽早为前来参加法会做准备的。

我这次没办法亲自来到法会现场，但就像之前说的，我觉得这次法会就像之前我在现场一样的圆满和顺利。

有时候我自己想一想，我从7岁起被认证为噶玛巴。之后14岁，我离开了雪域西藏来到印度。直到现在，我看到我的成长过程，回想起来，我从一个不知道到底什么是噶玛巴的一个懵懂的小孩，然后到坐在了噶玛巴的法座上，慢慢承担起一些法王的责任。

有时回想起我这一路走来，让我比较深刻的认识到什么是噶玛巴。原来这是一个拥有900年历史，历经了16代传承的，殊胜的这样一个传承。我完全不敢想像自己能够具有和他们一样的这种断证功德或佛行事业。我觉得我完全不可能做到跟他们一样，甚至连这个想法都不敢想。

我也从来不觉得自己可能做到跟他们一样，但我猜想应该是噶玛巴名号的一个加持吧，让我还是有那么一点勇气，尽力去做了一些事情。但毕竟，我还是一个凡夫，一个普通人，所以无论再怎么努力，还是感觉有很多地方不是很圆满，不尽人意。

很多人以为只要拥有了噶玛巴名号，就什么都很好，都很顺利，应该都很厉害了。但以我个人的经验来说，并不是这样的。就算我真的是噶玛巴好了，也还是一样，跟所有人一样，我得努力去做到。古仓巴大师曾经说，就算是一个转世的上师，为了清净过去的这种恶业，还是要至少闭关、修持12年。所以，就算是一个地位崇高的一个上师的转世，也还是要努力修持，努力去做的。就我个人来讲，我自己是完全说不出一个道理或引据，说自己就是某某人的转世。

所以，总之我知道自己就是一个普通人。所以任何事情，我都要更加努力，甚至要比别人付出更多的努力才行。但是呢，无论我再怎么努力，总是还是有些不圆满的地方。总是觉得哪里做得不够好。一方面来说，或者是因为别人对我的要求和期待实在太高太高了。就我个人来说，那种期待对我来讲也是敦促自己要更加的努力。

然后，我的这种自我敦促，其实是一个很简单的动机而已，也没有什么特别目的。虽然小时候总是有人会提醒我，你要小心喔！你要更努力喔！因为你知道现在说自己是噶玛巴的人很多的，所以你要更努力。但是，就我个人来讲，我努力的目的，我这么做的目的，并不是为了跟谁比较。所以，我并不是被迫的。因为别人也叫噶玛巴，所以我要做得比他好。我并没有这样。我觉得，我就是以真实的自己尽力去做到最好。就是这样吧！

过去我在西藏的时候，在我的学习跟教育上，我身边并没有一个特别好的老师，或者好的教育的这种学习的安排。到了印度之后，虽然我的初衷是为了接受这个佛法传承，接受这个佛法的教育。照理来讲，应该是要比西藏更好的，但自己在学习上，感觉到还是荒废了不少。一方面来讲，是自己太过懈怠。但我还算是一个脑筋不差的人吧，总之学了很快就懂，但也因为这样，也学过马上就觉得无聊。所以，这是一个原因。再加上一个原因是，为我上课的上师，不管是堪布噶举，有许多出名的上师和堪布，也并不是没有邀请他们来为我上课，但是的确他们也都很繁忙，因为他们都有自己的一些责任，譬如说要管理寺院，譬如要到处弘法，管理各中心等等，所以他们也没有办法把全副的心思都放在我的教育上。所以我的课程，我的学习也会变得有时候有，有时候没有。

我曾经其实动过一个念头，就是如果我能到格鲁派的僧院、寺院里面去。怎么说，好好的接受这种正规的，次第的佛学教育的话，应该就会成为一个很有学问的人吧。

但是想一想，如果去到那样的地方，去格鲁派学习也没有什么不好，但是毕竟我的身份是，具有了噶玛巴的名号嘛，如果，就会变成，别人会说噶玛巴是在格鲁派接受教育的。这个对整体噶举的名声来讲吧，这在历史上也是不太好听的，不太好的一件事，不太好的。当然，我跟格鲁派的格西们也时常会碰面讨论佛法的。但是我并没有真的到僧院，他们格鲁派的学校、学院去学习。

这就是我在学习上的一个过程，一个体验，所以我的学习教育也没有真的做到很好。总之前面我要讲这么多，我想说的是，这一路走来，我就尽量靠着自己的一个努力，自己的力量而努力，我并没有进到任何正规的教育体系去学习过。

这是一个部分。在另一个部分来说呢，我被认证为噶玛巴是在7岁，那时候年纪还很小，之后就是在楚布寺当中成长，当时在我身边的大部分都是一些成年人，年长的人，因此，我也没有什么选择吧，大人们怎么说吧，我就，他们会告诉我要做这个、要做那个，乖乖的听话，就那样去做吧。

本来在那样的环境，我也没有机会真正知道一般孩子是该做什么、不该做什么的。所以，就只能照着大人的话去做。其实，小时候我也算受了蛮多苦吧，例如所有权力都控制在总管的手上。我记得小时候只要拿到什么样的礼物呢，都要，就别人会送我一些东西嘛，都要先交给总管他们检查，因为当时我们也会担心礼物中会不会有什么炸弹或毒药，所以，为了检查安全吧，都要先交到总管过目，但大部分礼物基本上都是给了总管之后，就没有下文了。或者别人有时候也会给我一些供养金吧，有时是要特别给我父母亲的。那一些知道我的情况的人呢，他要给我钱，他首先不会直接给，他会先在我身边东晃西晃，走来走去，因为我身边很多人嘛，然后趁别人不注意的时候，突然把钱塞到我的坐垫下面。所以，他们只能这样子偷偷的给我这个钱。

所以从小，我其实并不知道什么是自由，也从来没有这种自由的感觉过。到了印度之后呢，我们知道印度是民主自由的一个国家，所以也抱着希望，以为来到这里就能够比较自由。刚到印度的时候，还记得那时候真的是完全的人生地不熟的，当时也没碰到很好的，真的很有经验的，譬如说帮助我们的顾问吧，虽然很多人帮我们都带着热忱，但是好像他们在处事经验上不是很有经验。所以，也或许就是一开始没有做得很好，顾问一开始没做好，所以一开始就让印度政府在沟通上对我们有些怀疑了。总之呢，在印度就这样子呆了18年，各种问题和麻烦可以说真的没有一天停过。这个情况大家应该都是知道的，比如说他们怀疑我是中国派来的，是中国的间谍等等。但无论是什么样的，对我的说法，我都忍了下来，为什么我一直忍到现在？可以说，这是因为不想放弃佛教吧，也不想放弃噶举的教法吧，还有放不下在藏地的同胞，还有一切众生吧。我想可能就是因为我带着这样的一种执着，一种想法吧，才忍受了下来。

当然另一方面来讲，能够来到印度也是很有福气的，因为能够见到如意宝尊者，听到他的法教，也有福气跟随大司徒仁波切、国师嘉察仁波切，听闻甚深经典。还有天噶仁波切，波卡仁波切和创古仁波切等等长老，我有机会跟随他们，听闻到很多甚深的法教。我觉得这是很有福报的事情。

但是呢，我只能住在上密院，像法子们都住在不同的地方，像大司徒仁波切住在智慧林，嘉擦仁波切住在锡金，大家一直都没有机会真正住在一起。多数时间都是分散各地的。我们看到过去历代法王的历史，记载到各个法子，其实他们从很小就生活在一起，而且跟法王是在一起的。

无论是到各个地方也都一起去， 当然有佛法的活动也都是一起的。所以，相互之间是可以说总是互相照顾着的。但是这种情况却没有发生在我这一世身上，对于这一点，我也是感到挺失望的，难过的。

实话来讲，其实在第16世法王圆寂之后，我们冈仓里面是很不融洽的，发生了很大的纷争，那些糟糕的事就不多说了。

但现在更是有点雪上加霜，就是各大寺院办公室也有一点不融洽，在我来到印度之后发生了很多事情，你们有的人知道，有的人是不知情的。总之对于这样各个法子办公室不融洽的状况，我也很担心。

所以有一次我还特别迎请大司徒仁波切和嘉擦仁波切两位前往德里。当然，两位仁波切是像无云的明月一般的清净，无有瑕秽的。我是请求他们来，请求他们两位能够慈悲，对于侍者、总管多加开示管教，也看在噶玛冈仓过去已经发生那么多问题，也犯了很大的三昧耶戒，所以请慈悲开示下面的人不要那样下去了。他们两位当然是慈悲的，都接受了。但是我还是觉得很不好意思，因为我这样的一个请求就像教导观音菩萨如何念诵六字大明咒一样。其实我想太多，我多言了吧！

另外还有一件事就是，我想对于噶举教法有些帮助，所以我曾经会见了一次夏玛仁波切。当然，对于那次的会面，这边有一些人的说法是，当时的会面很不顺利，很多人都在这么说。我身边的人也这样到处在说。但他们怎么说，对我是没什么差别的，没什么关系，因为自己是带着为了教法的和合的一个发心安排了会面。虽然和夏玛仁波切的会面，说不上来达成了什么样的结果，但是现在夏玛仁波切也圆寂了，自己能够在他生前跟他会面，直接将自己的想法跟仁波切做一个报告吧！毕竟自己还是比较安心了吧！

一般来说，夏玛仁波切在我们冈仓噶举历史上的地位，大家你们都知道的；但是近十几年来因为发生很多事情，我们这边甚至不再念诵夏玛仁波切的长寿祈请文，甚至有人建议，要将他从传承祖师的祈请当中去名。

但我觉得这些作为都偏离了焦点，都是不对的，因为什么呢？不仅是这一世，第14世夏玛仁波切米庞确吉罗卓，历代的夏玛仁波切，都是噶玛冈仓实修传承当中重要的祖师，从第一世札巴森格到现在都是的。因此我们应该把焦点放在实修传承，而不是某个人的名字，或者某个个人的作为身上。

总之，不管多少人批评这一世夏玛仁波切的所作所为，但我觉得历代夏玛巴的佛行事业是无法被污蔑的。因此我觉得我们都应该要好好重新看待这个夏玛仁波切这件事情。这么做不仅是为了整体佛教，也是为了噶举教派的延续。

如今夏玛仁波切都圆寂了，他的转世我觉得更是应该要顺利无碍的。不然再纷争下去，未来又出现什么，出现什么两个夏玛仁波切了。这对冈仓噶举是很大的伤害的。

未来搞不好甚至出现两个冈仓噶举呢？而且相互的仇视，这是非常非常不好的一件事。所以我真的是发自内心，希望大家和睦，我也真的尽力去做了许多事，但这不是靠一己之力就能完成的事，而是需要双方的一个包容，跟体谅的。我觉得这是非常重要的，不然互相一直的指责下去，总是互相的批评下去。我觉得这是不好的一件事。
我们呢，都属于同一个冈仓传承，也都出自同一个师门，拥有一样颜色的法帽。所以彼此之间如果带着的是强烈的这种偏执，无论各自说得再对好了，再好也会因为我们的偏执，这些话语只会造成更多的问题，不会有更好的结果。

另外有的时候，大家可能也听说，有些人会说我是司徒派的，或者那是夏玛派的这样的说法。事实上我们哪一派都不是的，我们是属于冈仓噶举这个教派。

我常常觉得如果一个人内心充满了烦恼、充满了强烈的这种偏执、嫉妒的心，就算他在说我是金刚总持派好了，那也实在不会好到哪里去。还有现在很多人喜欢说，我才是清净正统，他不是，我是正统的噶举派，他们不是。但正不正统、清不清净取决于自己有没有修行；不是取决于你是属于哪一个派别或组织的。所以我希望大家一定要把这一点放在心上。

还有一个我想说的是，我这一次待在国外的时间比较长一些，待在美国也有快六个月了吧！这样到处也流传很多说法，为什么我要留在国外等等。但不管他们怎么说，最主要我这一次待在国外比较长的时间，首先是开始到德国的时候，因为我检查了身体，有一些状况出现。在之后呢，是因为探望我的老侍者，所以我到了美国，接着呢就继续留在了美国。因为之前在德国检查身体发现有一些问题，所以我就继续留在美国做一些进一步的身体检查。所以这就是为什么我一直延期的原因。

还有一个留在国外的原因是，其实这么多年来我真的都没有什么时间好好休息，所以想要休息一下身心，不然一回到印度又是好多好多事情等着要处理，那实在没有办法休息。所以我觉得这一段时间的……一个我的修养吧，其实事为了长远而着想的，没有任何私人的，或者不好的打算，并没有的。完全是没有的。

总而言之，很多人的想法是……很多人对于我的决定也好，或者对于我的一些做法作为都会想说，反正他是噶玛巴吧！都是理所当然的，都很容易的。但对我来讲，真的不容易。我身为噶玛巴，我所做的任何一个决定或者一个做法， 其实我都要考虑很多，而且我要做很多牺牲的。但真的，从头到尾，我是一直带着一念善心和热忱吧！但是，当然总是会有很多人喜欢闲言闲语吧！但这也没办法。但真正让我感到比较难过的是，有些自己人也不了解我的想法，甚至对我有些误解。

就像这次尤其我在美国的一些身边的人，也对我有很大的一些误解。总之很多人都有这样的想法，对于这一点我感到真的非常失望和难过。因为真的大家好像对于我所做的是理所当然，都不知道我每一个决定和做法是不容易的，是有很多牺牲在里面。所以我常想如果我再这么辛苦，但身边的人还不相信我，那或许我也不用再这样子坚持了吧？再这么执着下去了吧？总之呢我是很难过的，但无论如何，我们有时候要放长远来看。

首先看过去噶玛巴的传承，从杜松虔巴开始到现在，一直都是专注于佛法，从来不碰触任何政治。但是现在雪域西藏的局势是，这个……一个关键的时刻，这个时刻我觉得我们都应该同时在佛法和政治上出点力，因此我们一定是要在政治上有一位非常好的领导者，一个带领者，但是我自己是完全没有能力承担政治的事情。我知道自己完全没有这个能力，而且因为我有噶玛巴的名号，所以已经没有资格去做任何的政治的事情，因为历代的噶玛巴都不碰政治的。

而且我还发现一点就是政治和佛法的差别，就是政治是能够帮助人们得到一些暂时的利益和快乐。时间上来说也是瞬息万变的。而且政治主要的一个目的是要……就是它会分党分派，所以是在达成不同政党各自的利益。但佛法不是这样的，佛法谈的是一切众生，它不谈任何党，任何偏私都没有，而且时间也不是暂时。佛法谈的不止今生，还谈到是多生多世要引领众生，让众生有一个依靠。所以我感觉政治和佛法这两者完全是不同的事情，所以我的本分、身份就是佛法的责任。所以我就应该继续做好本份的事情。当时我在西藏就是因为担心会有政治这样的责任所以才来到印度的。因此我想来到这里，我不仅没有能力承担政治责任，当然也更没有想要承担什么样政治责任的。所以我希望也说明这一点也让大家知道。

总而言之，就我个人来说，我完全没有过去这些历代噶玛巴这种断证的功德。因此常觉得我还这样装模作样的继续欺骗大家的话，时常觉得自己是在造很大的恶业。所以因此对于我这个身份带来的权势或财富，或者别人的恭敬，我是丝毫没有任何沾沾自喜的这种傲慢。所以我时常会这样想：“唉，这样欺骗下去实在没什么意义，还不如当个普通人比较好。”尤其最近的这一阵子我特别会有这样的想法。因为一方面来说，我感觉自己努力了很多年了，但好像都是我一个人在做。就像房子只有一根柱子，那当然是不行的，那是需要很多人一起努力来共同承担不是吗？平常我们也需要有人一起嘛，齐心协力的。如果完全没有别人的支持，弘扬佛法也好，利益众生也好，靠一个人的力量是不可能达成的，尤其佛教说因果，相信缘起，相信所谓的众缘和合，没有什么事情是一个因，一个缘就能够成就的，没有这种事情。

所以希望大家也要有这样的认识。总之我们整体噶举派或者说噶玛冈仓噶举派，这像是一个大家庭。噶玛巴就像是父亲，所以整个家庭不能只靠父亲一个人扛的不是吗？而是每一个家庭成员的责任。

我们回顾过去的历史。整体噶举尤其是冈仓噶举派真的经历了好多好多的劫难，比如说过去被这个蒙古军这个固始汗的这个摧毁、各个寺院都被摧毁了。而且教学、实修的传承也受到了中断，很大的破坏而中断。还有59年之后的文化大革命。所以现在终于是可以说噶举教法在兴盛的一个难得的时候，所以我觉得我们真的要共同来努力，把握这个难得的机会。

当然有时候，有人会不理解我的想法，也不知道他为什么要这么做，我觉得这没有关系。比较重要的是什么呢？当然我也不敢说自己是一个看得比较远，或者想得比较深的一个人吧！但我的确我自己总是会带着比较长远的心来做事的，但有的人就是没办法想那么远吧！无论如何，我想说的是，我们选择了要依靠某位人，相信他是主事者，跟随他。有时虽然我们没有办法马上了解这位领导者他的想法和做法，但是选择相信和给予支持是很重要的。

我不是要各位支持我啊，我说这段话也不是为了要各位理解我，而是无论未来主事者是谁，领导者是谁，我们都应该给予相信和一种支持。我想今天就讲到这里吧！说了很多，如果有任何错误或者不对的地方，都请各位原谅。这次祈愿法会有任何的功德都回向给如意宝尊者长寿住世，心意圆满。也祈愿不久之后尊者的莲足可以很快的踏上雪域藏地，广大的弘扬佛法。同样也希望我们也一起回向给无分别教派的大师们，长寿住世，还有回向给十方的僧团，戒律都能清净，心意和合，接着请大家跟着继续的祈愿文来发愿，谢谢大家。

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