Mila Gathers Wood
NAMO GURU
Once, while at Chonglung Garuda Fortress, dwelling in a state of luminous Mahamudra, the powerful lord of yogis, Jetsun Milarepa, rose to prepare his provisions and saw that not only was there no tsampa,*1 salt, water, or seasonings, there was not even a bit of wood in the wood bin. There being no water or fire for the stove, Milarepa thought, “It seems my abandonment of provisions has become too intense. I’ll go out to gather some wood.” He then set out.
When he had found enough wood to fill the lower part of his robe a strong gust of wind suddenly came up. When he held his robe, the wood blew away, and when he held the wood, his robe blew away. At this, he thought, “Even though I have been in retreat so long, I have not abandoned my self-clinging. What’s the use in dharma and practice without giving up self-clinging?”
He said out loud, “If you want my clothes, take them! If you want my wood, take it!” Relinquishing them both, he sat down. Then, because of his lack of nourishment, he was overtaken by a wind-condition*2 and fainted. When he came to, his garment was hanging at the top of a tree, waving in the breeze. A feeling of disillusionment overcame him, and he sat and meditated on the flat surface of a rock that was the size of a sheep.
From the direction of Drowo Valley in the east, a white cloud began to appear. Milarepa thought, “Under that cloud is the hermitage of Drowo Valley. It is there that my guru, the translator Marpa Lotsawa, lives.” Remembering how in the midst of his guru, his guru’s consort, and their retinue of vajra brothers, sisters, and friends, he had received the explanations of the tantras, abhishekas, and key instructions, he thought, “How nice it would be, if he’s there now, to go and meet him.” Where before he had felt disillusionment, powerful memories of his guru brought an immeasurable feeling of sadness. Shedding many tears, he sang this melody of sadness and longing, “The Song of the Six Remembrances of the Guru”:
Remembering you, father Marpa, dispels my anguish;
This beggar’s song of longing just suddenly came:
In the east at Chonglung Red Rock
A white rain cloud hovers above.
Underneath that floating white cloud
Lies the great site, the hermitage of Drowo Valley.
In back is a mountain like a great majestically poised elephant,
And the mountain in front is like a great majestically poised lion.
Upon the throne of the great Amolika Rock,*3
Upon a cushion of krishnasara deer*4 skin,
Who is it that sits in that place?
It is Marpa the Translator who sits there.
If, right now, I could meet you, how happy I’d be!
Though my devotion is weak, I wish to meet him,
Though my longing is weak, I wish to meet him.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
Lady Dagmema, who is dearer than my own mother,
If right now I could meet you, how happy I’d be!
Though the journey is long, I wish to meet her.
Though the path is hard, I wish to meet her.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
The profound tantra of Hevajra,
If right now it could be taught, how happy I’d be!
Though my praj?a is slight, I wish to hold it.
Though my intellect is slight, I wish to recite it.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
The four symbolic abhishekas of the whispered lineage,
If I could receive them now, how happy I’d be!
Though my offerings are small, I wish to receive them.
Though I cannot offer an initiation gift, I wish to request them.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
The profound instruction of the Six Dharmas of Naropa,*5
If right now they could be taught, how happy I’d be!
Though my fortitude is weak, I wish to receive them.
Though my endurance in meditation is feeble, I wish to receive them.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
Dharma friends gathered with faith from ü*6 and Tsang,
If I could see you now, how happy I’d be!
Though my experience and realization are slight, I long to discuss.
Though my understanding is inferior, I long to discuss.
Whenever I think, I remember the noble guru.
Whenever I meditate, I remember Marpa Lotsawa.
Though this beggar knows that within devotion we are inseparable,
I am unable to bear this torturous longing
Of remembering my guru within my heart.
My breath is seized in my chest, I cannot speak!
Kind one, please take away your son’s sorrow!
Then, on the point of a cloud stretched out like a banner of five-colored cloth sat Lord Marpa before him, riding on a white lion adorned with many ornaments, and appearing even more splendorous than when Milarepa had been with him in the past.
“My son, Great Sorcerer,*7 why have you called out to me with such anguish? Have you lost trust in the supreme jewels of the guru and yidam? Have you been chasing your thoughts—the objects of adverse conditions? Have the obstacles of the eight worldly concerns corrupted your retreat? Are the demons of hope and fear getting to you?
“Above, have you offered service to the guru, the supreme jewel; below, have you shown generosity to the sentient beings of the six realms; in between, have you purified your own obscurations and negativity and given rise to excellent qualities? Have the conducive conditions for these not arisen?
“Whatever it may be, you and I are inseparable. So, through your practice, benefit the teachings and beings.”
At this vision, with unbearable joy, Milarepa sang this song in reply:
Seeing my father guru and hearing his speech,
This beggar’s depression dawned as a wondrous experience.
Remembering my guru’s life example,
From deep down, devotion and realization arose.
I truly received his compassion and blessings,
And nondharmic appearances, all of them, ceased.
My longing song of remembering the guru
Pained the ears of the Jetsun*8 and yet
This beggar couldn’t help it; I would do it again.
Please continue to hold me with your compassion!
The practice of persistence and endurance in hardship,
This is the service to please my father guru.
Wandering alone in mountain retreats,
This is the service to please the dakinis.
The genuine dharma, free of self-regard,
This is the service to the Buddha’s teaching.
Making life and practice entirely equal,*9
This is how I’m generous to protectorless beings.
With endurance, I’m joyful when sick and I’m happy to die:
This is the broom that sweeps away karma, obscurations, and nonvirtue.
The austerity of giving up food obtained through harm,
This is the conducive condition for experience and realization.
Father Guru, I repay your kindness through practice.
Protect your son with compassion, Lord Guru.
Grant your blessing that this beggar may keep to mountain retreats.
Thus he sang. With a lucid and happy mind, he took his robe and brought a handful of wood back to his retreat place. When he arrived at his hut, there were five iron-atsaras*10 sitting with eyes agape, the size of saucers.1 One was sitting on the Jetsun’s bed teaching dharma, two of them were listening to him, one was preparing food, and one was engrossed in reading Milarepa’s texts.
At first, a flash of shock came over Milarepa. Then he thought, “These must be apparitions of displeased local spirits. Wherever I’ve stayed, I have never not offered torma,*11 and I have never not offered praises of the place. I should offer a praise to this site.” And so he sang this song of realization in praise of that site:
E MA!*12 In this solitary place in remote mountains,
A place where Victorious Ones found enlightenment,
There are traces of siddhas*13 who stayed here before,
Here where this human stays all alone.
At Chonglung Red Rock Garuda Fortress,
Above, southern clouds*14 whirl and swirl.
Below, the river curves and twines.
Between, the vultures float and drift.
Myriads of plants are scattered about.
Trees all dance relaxed and loose.
Bees buzz with gentle hum.
Sweet-scented flowers—ah! A delight!
Melodious birds chirp and tweet.
Here at Chonglung Red Rock Fortress
Birds and chicks train the skill of their wings.
Monkeys and langurs train their skill.
Deer and antelope train the skill of their feet.
I, Milarepa, train in the skill of experience.
I train in the skill of the two bodhichittas.
I’m harmonious with the deities in this retreat.
Gather here, all you bhuta*15 spirits,
Drink this nectar of love and compassion
And then be off to your own lands!
After he sang this, the atsaras, with hostile countenance toward Milarepa, looked at each other with angry glances. Then, two more atsaras came to join, bringing their number to seven. Some of them stood in front of him biting their lips with a wrathful expression. Some of them bared their fangs wrathfully. Several laughed and yelled with booming voice. Together, all of them swiped and stabbed in the air, attempting to intimidate Milarepa. Then he thought, “These spirits are making obstacles for me.” So, with a wrathful gaze, he recited powerful mantras, but they didn’t go anywhere. Then, giving rise to great compassion, he taught them dharma. But when they didn’t give it any heed, Milarepa thought, “Marpa of Lhodrak has pointed out to me that all phenomena are one’s own mind, and that mind itself is luminosity-emptiness; I have completely resolved that this is so. Therefore, to take these demons and obstacles as external and delight over making them leave is useless.” Then, manifesting fearless confidence, he sang this song of realization, “Having Confidence in the View”:
Father, victorious over the armies of the four maras,*16
I bow at the feet of Marpa the Translator.
People call me a human, but
I am the son of the great snow lioness.
In my mother’s womb, I perfected three powers.*17
When I was a baby, I slept in my den.
When I was a youth, I guarded its gates.
As a full-grown lion I wander in snowy heights.
I have no fear of stormy blizzards.
I’m not afraid of steep rocky cliffs.
People call me a human, but
I am the son of the garuda, king of birds.
While inside the egg, I developed my wings.
When I was a baby, I slept in the nest.
When I was a youth, I guarded its gates.
A full-grown garuda, I fly in the sky.
I have no fear of the sky’s expanse.
I’m not afraid of narrow ravines.
People call me a human, but
I am the son of the colossal whale.
In my mother’s womb, my golden spots grew.
When I was a baby, I slept in the nest.
When I was a youth, I led the school.
A full-grown great fish, I roam the vast sea.
I have no fear of the sea’s mighty waves.
I’m not afraid of hooks or nets.
People call me a human, but
I am a son of the Kagyu gurus.
In my mother’s womb, I gave rise to faith.
When I was a baby, I entered the gateway of dharma.
When I was a youth, I put effort in study.
An adult, I wander in mountain retreats.
Though ghosts may be savage, I am not afraid.
Though demons play many tricks, I am not afraid.
When the lioness stands in the snow, her paws do not freeze.
If the lioness’s paws froze in the snow,
Her perfected three powers would be of little use.
The flying garuda cannot fall from the sky.
If the great garuda could fall from the sky,
Its broad wingspan would be of little use.
When the whale swims in water, it cannot drown.
If the great whale succumbed to the water and drowned,
Being born in the water would be of little use.
Iron boulders cannot be destroyed by stones.
If iron boulders could be destroyed by stones,
For smelting and refining, they would be of little use.
I, Milarepa, have no fear of ghosts.
If Milarepa had fear of ghosts,
Realizing the abiding nature would be of little use.
You band of ghosts, demons, and obstructing spirits here,
How sublime it is that you’ve come at this time.
Don’t hurry; relax and stay for a while.
Let’s chat about everything under the sun.
You’re hurried? Aw! You can stay just one night!
We’ll vie in a contest of all our three gates
And we’ll see the difference between virtue and nonvirtue.
I won’t let you leave until you’ve made some obstacles.
If you should go back without making obstacles,
How ashamed and embarrassed to have come here you’ll be.
After he sang this, Milarepa got up with confidence in his practice and charged in amongst the demons. The atsaras glanced, blinking, back and forth, in fear. The force of their quivering bodies made everything inside the cave shake slightly. Then, all of the atsaras swiftly dissolved into a single remaining one, and with one strong gust of wind, he too vanished.
Then Milarepa thought, “The king of obstructing spirits, Bhinayaka, really gave it a go! The gust of wind that blew away my wood and clothes before was also his magical doing. But because of the guru’s compassion, he was not able to get to me.” Then his practice was enhanced beyond comprehension.
This single cycle has three different names: “The Attack of Bhinayaka, King of Obstructing Spirits,”?“The Six Remembrances of the Guru,” and “The Red Rock of Chonglung.”
VIRTUE!
*1 Roasted barley flour, a Tibetan staple.
*2 T: bser ma. This is the equivalent of cold prana (or qi in the Chinese tradition) and literally means “wind,” or “air.” When the prana becomes imbalanced then various health problems ensue.
*3 Amolika is a type of stone connected with celestial realms that is often referred to in Tibetan literature (Kunsang 2006: 213).
*4 Avalokiteshvara, the Bodhisattva of compassion, is traditionally depicted wearing a krishnasara deer skin over his left shoulder and heart to symbolize love and compassion. Deer skins, generally, also serve as meditation seats for Buddhist yogis. “As an asana [or seat], the deer-skin is believed to enhance the solitary tranquility and awareness required by an ascetic, with the purity of sattvic energy of the deer being absorbed by the practitioner” (Beer 2003: 62).
*5 Taught to be the condensed practices of the tantras, the Six Dharmas are chandali, illusory body, dream yoga, luminosity yoga, practice of the bardo, and transference.
*6 ü is the central region of Tibet.
*7 “Great Sorcerer” was Marpa’s nickname for Milarepa because of the sorcery he had learned and used to take revenge on his own townsmen.
*8 Here, “Jetsun” refers to Marpa.
*9 Making life and practice equal means to practice throughout one’s entire life.
*10 In this context, “atsara” is a type of demon.
*11 Tormas are small offering cakes that are traditionally offered to protectors and local deities.
*12 “E MA!” is an exclamatory word indicating amazement.
*13 Literally, “accomplishes”; realized ones who have attained great accomplishment in practice.
*14 On the Tibetan plateau, rain clouds generally come from the south.
*15 A formless spirit that causes harm to others.
*16 The four maras, or demons, are the mara of the skandhas, the mara of the Lord of Death, the mara of the afflictions, and the mara of the godly son (or worldly pleasures).
*17 The three powers are “the powers of body, speech, and mind” (Goldfield, in Stories and Songs: 21)
第一篇 密勒拾柴記
譯者：張澄基
敬禮上師!
大瑜伽行者密勒日巴尊者薪寓，一時(shí)，在寶窟大鵬洞中，浸習(xí)在光明大手印定里。有一天，他覺(jué)得有點(diǎn)饑餓函似，應(yīng)該準(zhǔn)備點(diǎn)食物來(lái)吃，就在洞中找尋了一下，不用說(shuō)油鹽和面粉甲葬，就是洞口的柴和灶邊的水也一點(diǎn)不剩了。他自忖道：「我對(duì)世界上的瑣事也未免太忽略了些⌒负兀現(xiàn)在讓我出洞去拾些柴回來(lái)吧经窖！」等他撿畢柴薪回洞的時(shí)候，山間忽然刮起一陣暴烈的狂風(fēng)梭灿，吹他破爛的衣衫四處飄掀画侣。他想用手拉住衣衫，但手中的柴又差點(diǎn)被風(fēng)卷去堡妒；他想用手緊緊的抱住柴薪配乱，但狂風(fēng)又把他那襤褸的衣衫吹得四散飛揚(yáng)。于是他自語(yǔ)道：「唉皮迟！我已經(jīng)在山穴中修行了這許多年了搬泥，但如今我仍不能完全放下這個(gè)『我執(zhí)』之心，一個(gè)人如果不能割舍『我執(zhí)』伏尼，那么他所謂的修行又有什么意義呢忿檩？風(fēng)啊爆阶！你要喜歡吹走我的衣衫燥透，就請(qǐng)你吹走吧沙咏！你要喜愛(ài)我的木柴，就請(qǐng)你卷走它吧兽掰！」說(shuō)畢芭碍，他就放下一切不管，靜坐在地孽尽；但是因?yàn)殚L(zhǎng)期的苦行和營(yíng)養(yǎng)不足窖壕，一陣?yán)滹L(fēng)吹來(lái)，人支持不住杉女，密勒日祈禱瞻讽；對(duì)下，你要時(shí)時(shí)于六道眾生悲愿濟(jì)度熏挎。自己應(yīng)該時(shí)常精勤于懺罪積福的種種作業(yè)而累積向道的順緣資糧速勇，無(wú)論如何，你應(yīng)該知道坎拐，你我?guī)熗绞怯肋h(yuǎn)不會(huì)分離的烦磁。你應(yīng)好好的修行，準(zhǔn)備做弘法利生的事業(yè)哼勇《嘉保」
密勒日巴得了這個(gè)啟示后，心中無(wú)比的歡喜興奮积担，雀躍的心情使他禁不住唱道：
親見(jiàn)師容聆訓(xùn)時(shí)陨晶，窮子心風(fēng)自然生。
心風(fēng)生生不已故帝璧，殊勝覺(jué)受自開(kāi)顯先誉。
思維上師之傳記，自然涌發(fā)大信心的烁。
上師大悲加持力褐耳，現(xiàn)前感受入我身，
非法妄念一時(shí)滅撮躁。難禁念師深恩故漱病，
我今和淚歌此曲，父師天耳豈不聞把曼？
祈賜加持作悲護(hù)杨帽！
一貧如洗此窮子，愧無(wú)少物供恩師嗤军；
惟以苦行及恒毅注盈，取悅父師之慈懷。
獨(dú)居山穴經(jīng)年月叙赚，以作空行之供奉老客，
不顧性命而修法僚饭，以作佛法之供養(yǎng)，
病來(lái)不懼死亦樂(lè)胧砰，是為修行大堅(jiān)志鳍鸵；
以此堅(jiān)志來(lái)凈罪，是為最勝之懺悔尉间！
亦是證悟之助緣偿乖，謹(jǐn)以修行報(bào)師恩，
噫戲哲嘲！慈父大恩師贪薪！大悲佑護(hù)莫舍我！
加持窮子得山居眠副。
唱畢此曲画切，密勒日巴滿(mǎn)心雀躍，一手收拾他那襤褸的衣服囱怕，另一手抱住一捆柴薪霍弹，走回山洞來(lái)。甫進(jìn)洞門(mén)娃弓，就看見(jiàn)五個(gè)鐵色的印度阿咱馬（鬼）庞萍。眼睛巨大得像茶杯一樣，圓溜溜的忘闻。一個(gè)端坐在尊者的床上好像說(shuō)法的樣子。另兩個(gè)坐在下面聽(tīng)法恋博，一個(gè)在旁邊伺候齐佳，還有一個(gè)則正在隨意的翻閱尊者的經(jīng)書(shū)。密勒日巴一見(jiàn)债沮，最初覺(jué)得很驚奇炼吴，隨即想到這大概是本地的護(hù)法山神來(lái)捉弄我，弄出來(lái)的游戲神變吧疫衩？便自忖道：「我在此山已住了相當(dāng)?shù)臅r(shí)期了硅蹦，但卻從來(lái)沒(méi)有用供食來(lái)祭祀過(guò)山神；也從未時(shí)常的贊頌他們闷煤，現(xiàn)在讓我來(lái)唱一首贊曲吧童芹！」隨即唱道：
隱居寂寥此山穴，諸佛如來(lái)所喜處鲤拿，
成就先賢之居所假褪，密勒日巴我獨(dú)棲；
紅崖寶窟大鵬峰近顷，云霧繚繞自悠悠生音，
蜿蜒藏江流谷底宁否，巨鵬翱翔澗壑中，
灌木簇發(fā)山意鬧缀遍，古松參天境悠閑慕匠，
蜜蜂振翅弄嗡嗡，雀鳥(niǎo)聲喧競(jìng)悅歌域醇，
于此紅崖寶窟巔台谊，大小雀鳥(niǎo)習(xí)飛翔，
□猴靈猿習(xí)跳躍歹苦，諸禽百獸習(xí)奔馳青伤；
密勒日巴習(xí)禪定，勤生覺(jué)受與證解殴瘦，
圓滿(mǎn)二種菩提心狠角。隱居此山我密勒，
山神和諧共為友蚪腋，幽靈山神來(lái)此者丰歌，
聆此慈悲甘露曲，畢后請(qǐng)各返自居屉凯。
但這五個(gè)印度阿咱馬立帖，聽(tīng)畢密勒日巴的歌后，圓睜怒目悠砚，狠狠的盯著尊者晓勇；其中兩個(gè)憤怒猙獰，一個(gè)張開(kāi)獠牙灌旧，緊咬下唇绑咱；一個(gè)咬牙挫齒，威脅的步向前來(lái)枢泰；另外幾個(gè)發(fā)出可怖的巨聲獰笑和怪嘯描融，大家排成一列，蓄勢(shì)準(zhǔn)備向尊者作致命的撲擊衡蚂。密勒日巴自忖道：「原來(lái)不過(guò)是非人魔鬼前來(lái)騷擾而已窿克！」于是尊者就作起密法的忿怒本尊觀，用威猛的密咒來(lái)驅(qū)魔毛甲，但毫不生效果年叮，這幾個(gè)阿咱馬竟不離去。密勒日巴不由生起大悲心玻募，就對(duì)這五個(gè)妖魔講說(shuō)善惡因果和佛法谋右，但他們?nèi)匀徊粍?dòng)。密勒日巴于是想道：「我由上師馬爾巴的指示补箍，已經(jīng)如實(shí)通達(dá)一切諸法皆為自心之顯現(xiàn)改执，自心即是那空明之體啸蜜，我已于此得決定不移之見(jiàn)；現(xiàn)在如果仍把這些來(lái)擾的妖魔當(dāng)做真實(shí)之外境辈挂，豈不可笑嗎衬横？」于是尊者就以絕對(duì)的自信和無(wú)畏的定力，心住正見(jiàn)终蒂，唱了下面這首歌：
大力摧服四魔眾蜂林，恩師馬爾巴前贊禮。
喂噫拇泣！目前五妖魔噪叙，汝等知我是誰(shuí)否？
我是達(dá)生嘎母子霉翔，最初住于母胎時(shí)睁蕾，
三力成就得圓滿(mǎn)；嬰孩時(shí)期臥搖籃债朵，
孺童時(shí)期守門(mén)戶(hù)子眶，及長(zhǎng)常年住雪山，
風(fēng)暴雖烈我何懼序芦！峭崖雖險(xiǎn)我何畏臭杰？
喂噫！
目前五妖魔谚中，汝等知我是誰(shuí)否渴杆？
我乃禽王大鵬子，螫卵之時(shí)羽毛生宪塔，
嬰雛之時(shí)臥巢穴将塑，幼年時(shí)期守門(mén)戶(hù)，
及長(zhǎng)展翅任翱翔蝌麸，天空雖闊我何懼？
澗谷雖險(xiǎn)我何畏艾疟！
喂噫来吩！
目前五妖魔，汝等知我是誰(shuí)否蔽莱？
我是海中巨鯨子弟疆，住胎之時(shí)金眼動(dòng)，
嬰兒時(shí)期臥水床盗冷，幼年時(shí)期學(xué)游泳怠苔，
及長(zhǎng)遨游遍四海，浪濤雖猛我何懼仪糖？
魚(yú)鉤雖眾我何畏柑司？
喂噫!
目前五妖魔迫肖，汝等知我是誰(shuí)否？
我是口傳上師子攒驰，住母胎時(shí)信心生蟆湖，
童年一心訪法要，及長(zhǎng)修行住山穴玻粪，
妖魔雖厲我何懼隅津？鬼變眩目我何畏？
雄住雪山之雪豹劲室，其爪不為冰雪凍伦仍，
雪豹之爪如凍損，三力圓滿(mǎn)有何用很洋？
大鵬翱翔天空時(shí)充蓝，豈懼其身墜地谷？
大鵬飛翔若失墜蹲缠，翅翮朋碩有何用棺克？
魚(yú)游海中不窒息，魚(yú)若窒息于江海线定，
生于水中有何用娜谊？巨石不能碎鐵器，
鐵器若為石所碎斤讥，溶火練鋼有何用纱皆？
汝等障法妖魔眾，此番來(lái)此甚希奇芭商！
你我暢論生平事派草，多留片刻莫急離！
事忙今宵亦莫去铛楣，黑白兩道試競(jìng)力近迁，
身口意力來(lái)比試，孰優(yōu)孰劣釋汝疑簸州！
汝等來(lái)此誓毀我鉴竭，為作法障中斷魔，
若今未成即離去岸浑，豈非終生大羞恥搏存？
密勒日巴唱完此歌后，即升起佛慢「心住空性」矢洲，向洞中急速的沖了進(jìn)去璧眠，那幾個(gè)阿咱馬魔一見(jiàn)尊者進(jìn)來(lái)，驚駭萬(wàn)狀，嚇得全身發(fā)抖责静，眼睛東張西望袁滥，找尋逃處，慌亂中四個(gè)妖魔都消融于一個(gè)主魔身中泰演，這個(gè)主魔旋即變成一股旋風(fēng)消失于無(wú)形填大。密勒日巴想道：「原來(lái)是大力魔鬼□那牙嘎來(lái)尋隙擾亂逞敷。方才我在洞外撿柴時(shí)的那陣狂風(fēng)，也一定是他作的怪。蒙上師加持姐军，此番他毫未得逞亭引“墒眩」經(jīng)過(guò)這一次的歷驗(yàn)嫡良，密勒日巴在修行的證境上有了不可思議的進(jìn)步。
上面所述大力魔鬼□牙那嘎前來(lái)侵?jǐn)_尊者的修行之故事本谜，可名為：「六種思維上師曲」或「密勒日巴采柴記」初家，亦可叫做「紅崖寶窟的故事」。
