『「作是觀時，於諸眾生若起愛見大悲，即應捨離；所以者何？菩薩斷除客塵煩惱而起大悲；愛見悲者，則於生死有疲厭心；若能離此，無有疲厭，在在所生不為愛見之所覆也。」
菩薩這樣現前觀察時，不可以對眾生起愛見大悲；可以有悲，但不可以加上愛見。怎麼是愛見大悲？是因為對眾生有貪著，那就成為愛見大悲了。如果你悟了以後，發願說：「這裡的眾生太可憐了，我絕對不離開這裡，我要永遠在這裡度他們。」這也是愛見大悲，與愛見相應了。所以你應該學我， 佛如果說：「你現在要捨報了，七天後我帶你到另外一個世界去度眾生。」你要當場答應，不可以說：「這些眾生跟我有緣，這些眾生好可憐。」那也是愛見大悲，因為你對這裡的眾生有了眷屬感：「這些是我度的，我好不容易度了多少人悟了，為什麼要離開他們呢？」那就是眷屬欲了。
那你如果說：「沒有啊！我不但想要繼續利樂這些已被我度的人，那些還沒有被我度的人，我也要度。」但問題是，你為什麼一定要堅持說「我就是要度這個地球的人」？難道別的星球眾生你不願意度呀！不可以因為說：「那些眾生過去世都沒有跟我結過緣，我不想度他們。」那你就是有愛見大悲了，所以如果有人說：「這個世界的眾生跟我有緣，我要一直度他們，我捨不了他們。」當然就是愛見大悲，這個也要捨離。所以到了捨壽時， 佛提前來告訴你：「你接下來要往生去某世界。」你就要馬上答應，不然你就是沒有離開愛見大悲。
不過你如果離不開，我仍然不怪你，因為你一直願意留在三賢位中，我也無可奈何，當然不能怪你。但是應該要有大心，要把眼界拉高一點，不要老是從三賢位的層次去看。所以一切都沒有關係， 佛交代如何，你就如何，不要固執己見而向 佛講理由：「這裡的眾生好可憐。」 佛叫你去別的世界，一定有祂的道理，你就隨著佛告訴你的去做，你的眼界與證量就可以拉高，不必一定說：「我好不容易才把正法在這裡延續起來，接著就要走了，都還沒有驗收成果來喜樂一下。」只要能利樂眾生，去哪裡都一樣，不必一定執著說：「這裡的眾生是我的徒弟，我下一輩子還要來當他們的師父。」那就是有我在作祟了，這就是愛見大悲。
有了愛見大悲，得要趕快捨離，因為菩薩應該斷除客塵煩惱而起大悲。關於客塵煩惱，第一種是對內的，是我見、內我所與我執；第二種是外我所的執著，都是客塵。客塵的煩惱斷了以後，生起大悲心，對於一般的我所都不執著，卻又對於眾生起了執著。這個愛見大悲如果生起了以後，在生死上面就有了疲倦厭惡之心......。如果能夠離此愛見之心而無有疲厭，在在所生當然不為愛見之所覆也。所以大家都應該離開愛見大悲，對什麼環境、什麼待遇都無所謂，只要能利樂眾生、攝受眾生來攝取佛土，何必起愛而執著？佛交代了，你就去做；下輩子要去哪裡度眾也都沒意見，不必一定要在這個地球上；娑婆世界還有很多星球，不然也有他方世界，因為 釋迦世尊並不是只有在這個娑婆世界度眾而已......。
「所生無縛，能為眾生說法解縛」：也就是說，菩薩以其智慧與功德世世在人間度化，每一世在人間都不會被愛見所繫縛、遮障；因為菩薩一定要每一世在人間修行利樂眾生，成佛才會快。如果菩薩每一世都生到天界去，他成佛就要拖很久。既然在人間，當然就有種種愛見的境界伴隨著菩薩，也正因為有這一些境界伴隨著菩薩，所以菩薩在佛菩提道的修證上，可以很迅速達到他所要的目的；但重點是伴隨著種種愛見的境界，當然要示同一般眾生受用五欲，所以菩薩不論在家、出家同樣吃好吃的，不會像聲聞聖人一樣恐懼五欲的誘惑。......菩薩正因為有人間十八界具足的法，所以他很容易使佛菩提智迅速增長，成佛就很快，但重點是不能被愛見所繫縛。......』
（平實導師著，《維摩詰經講記》第三輯，頁292~296）
2012-12-27
2012-11-06
生活中的佛法~離貪就解脫了嗎？
此篇文章轉貼自：http://www.wretch.cc/blog/studydiaries/34833739
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
幾位喜歡學佛的朋友偶爾相聚在一起，其中有兩位自認為這輩子學佛都有三十年以上的時間了，可是對於「佛法」的正確法義、修行次第以及如何將佛法運用於生活中等等諸多問題，總覺得相當的無知與沒有方向；他們在一次偶然的接觸下，探討了如下議題。
甲：
「請問若家裡附近開了一個蠻好吃的素食館，您會不會去吃？」
乙：
「若察覺到自己對美食有貪，就不會去吃！」
甲：
「讚歎您有注意到持戒這件事。但是若沒有察覺到自己心中起了貪念，只是一直很想去吃呢？」
乙停頓了一下陷入沉思，在一旁的另位友人(丙)，就開口說話了。
丙：
「不管是否發現到自己有沒有起貪念，反正想吃就去吃嘛。
因為，就大乘佛法來說，花了一大阿僧衹劫的時間，修到二地菩薩才能真正持戒清淨，我們現在都尚處於學戒階段，離『地上菩薩』果位仍非常遙遠，所以不要『如石壓草』般地強制壓抑慾望以『自苦其身』，要讓修行修得快樂，倒是順其自然就好，因為在修行的初期來說，只是純粹想吃東西，並沒有觸犯到別人，談不到犯下什麼大戒，這點 佛陀在《佛說決定毘尼經》卷1中有開示：『優波離！如來先說欲難捨離為小犯，瞋易得離名為大犯。優波離！所有諸結犯小難離，大乘之人應當忍受。所有諸結犯大易離，大乘之人乃至夢中不應忍受。以是義故，大乘之人因欲犯者，我說是人不名為犯。』
所以說犯了貪欲想吃，是欲望難以捨離的『小犯』，這種『小犯』是難以一下子就捨離的，大乘之人應當忍受之，既然如此，所以對於初基學佛時，犯貪想吃就去吃嘛，而且吃了之後就滿足了，也不會因為一直沒有吃到就老是掛念著；以後若一直在『道』上精進，起貪念想吃東西的慾望就會越來越少，在與他人共事的生活當中，也會慢慢地轉化自己原來的習性跟我們的本心如來藏學習，在一切身、口、意行中無所求、無造作地隨緣任運自在生活，漸漸地就會因為轉依『從本以來就是無我性的』如來藏清淨性而發起『般若實相智慧』，而能消融種種不如法的貪慾行為，這不是時下一般人所以為的『透過修行想要將意識改變成無我性』所可比擬的。」
乙：
「請問您提到以『智慧』來解決問題，可否舉出實例說明，比較容易讓人了解。」
丙：
「我已經在我的共修團體上課十年了，經常聽到老師跟我們提到：『要如何修行，菩薩道才能走得持久快樂。』 曾經聽到老師如是舉例：『若家裡的人煮了好吃的食物，有好吃的就隨緣吃，心裡也不要想：吃了好吃的東西，就被好吃的東西繫縛著，影響了我的修行道業。也就是說，不要害怕『樂』會障道而拒絕人家給您好吃的美食；然後吃完後，還要感謝讚歎家人煮的這麼美味的食物，這樣人家下次還會很高興地煮美食給我們享用。可是在自己享用完美食後就不要有任何的追憶與眷戀，食畢就放下，不要再掛念了！」 「 佛陀曾說：調琴的弦，要鬆緊適中，才能彈出美妙動人的音樂。修行菩薩道，就像彈琴一樣，過度的放逸追求享樂必然會影響道業；而刻意自苦其身，使自己形同枯槁，完全沒有生氣，這一生就無法輕鬆地修菩薩道了，就會像阿羅漢一樣了無生趣，最後就會入無餘涅槃去了，從此沒有了色身，當然無法行菩薩道利益眾生，也就無法成佛了！所以修學佛法是要在不苦不樂之中去行菩薩道，捨離厭惡生死的灰身泯智行，培養利益眾生的菩薩行誼，如此才能不厭倦生死而生生世世發願受生行菩薩道，也才能走完三大阿僧袛劫難行能行、難忍能忍的成佛之道。」
甲：
「記得您上次介紹我看『三乘菩提學佛釋疑』的電視弘法節目，在『第2集 學佛是否需要捨離一切的欲望？』中提到：
『在佛教裡面談的這些關於解脫方面的道理，它的層次是遠遠超過於少欲知足的層次，因為少欲知足可以讓我們減少目前我們所碰到的世間煩惱，可是少欲知足的這個修行，並不能夠並不足以使我們能夠超脫三界的生死，這裡面的道理當然就牽涉到宇宙世界的結構，所謂的六道輪迴的道理，所謂的有情生滅輪轉的真相，因為這些真相的關係，所以光是少欲知足，我們是沒有辦法出得了三界的，實際上也沒有辦法真正完全的解脫煩惱。所以如果真正談到極致來講，在《阿含經》裡面就有提到所謂的厭離、離欲、解脫這些看起來是非常究竟的字眼。』
『如果選擇在家修行的話，我們首先要認知的是，我們在家修行的時候，就不是為了遠離欲望而去遠離欲望，不是為了離欲而離欲，而是為了不讓煩惱干擾我們的修行，我們才要對治這些欲望。』
看了這一集的佛法釋疑教學影片後，方才恍然大悟：以前所接觸的佛法教導，讓我以為離了貪就可以解脫了，如今聽了教學影集中的這席法談，對我來說真是醍醐灌頂、當頭棒喝，方知過去三十年來學佛所獲得的知見是如此膚淺，在沒有佛法正確知見引導之下，學佛往往會茫無頭緒、無所適從，因為無法將了義佛法受用在生活當中，導致與家人的相處時有扞格，當時還常以能夠吃素學佛而高慢於別人…，現在回想起來，自己都沒有學到正確的佛法還如此的目中無人，真是感到慚愧與自責啊！」
乙：
「那麼再請問：離貪對世人來說是很困難的，如果離了貪還不能解脫，那是要如何修行才能解脫呢？」
丙：
「您這麼一問，讓我回想起以前曾因為缺乏佛法正確知見而質問過目前我正參學道場的同修：『佛教界都教導學人：只要斷貪、瞋、痴，就是放下煩惱，也就是自在解脫了！就只有你們標新立異地說這樣還沒有解脫，為什麼老是要跟佛教界唱反調，徒惹爭端，說什麼所有大師都說錯了本心！？』 我所獲得的回答是：『多數的學佛人都被誤導，以為斷貪、瞋、痴三毒就是斷生死煩惱了！然而對於佛法修行來說，離了貪、瞋、痴還是無法解脫、無法出離生死的，只是修養心性而已； 而要解脫的正確知見是不認取能分別萬事萬物的意識心為真實、永恒、常住的，如果能建立這樣的正確觀念，就是斷我見，就有初分的解脫功德；至於要如何滿證解脫果，會裡面有一本小冊子：《如何修證解脫道》，可以參考。但這還只是聲聞、緣覺二乘法的方便修，非是實義修，實非真正解脫道之正義，而真正解脫道的正義者(敬請參閱 平實導師著作《阿含正義(一)》頁134)，必須探究萬法的根源，包含生從何處來、死從何處去的生命實相，這是不共二乘的大乘了義佛法所攝，是從探求包含生死之所從來之宇宙萬法的根源處下手，這個出生萬法的實相，它是不假修行就是解脫的、它是不著世間如蓮華的出污泥而不染、它是在生死的當下就是解脫的。」
乙：
「謝謝您的解釋與分享，原來離貪還不能解脫，總算讓我對無上甚深微妙的佛法有一點初步的了解。願我能早日揭開 『生從何處來、死往何處去』、『在生死的當下就是解脫』的神秘面紗！」
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
幾位喜歡學佛的朋友偶爾相聚在一起，其中有兩位自認為這輩子學佛都有三十年以上的時間了，可是對於「佛法」的正確法義、修行次第以及如何將佛法運用於生活中等等諸多問題，總覺得相當的無知與沒有方向；他們在一次偶然的接觸下，探討了如下議題。
甲：
「請問若家裡附近開了一個蠻好吃的素食館，您會不會去吃？」
乙：
「若察覺到自己對美食有貪，就不會去吃！」
甲：
「讚歎您有注意到持戒這件事。但是若沒有察覺到自己心中起了貪念，只是一直很想去吃呢？」
乙停頓了一下陷入沉思，在一旁的另位友人(丙)，就開口說話了。
丙：
「不管是否發現到自己有沒有起貪念，反正想吃就去吃嘛。
因為，就大乘佛法來說，花了一大阿僧衹劫的時間，修到二地菩薩才能真正持戒清淨，我們現在都尚處於學戒階段，離『地上菩薩』果位仍非常遙遠，所以不要『如石壓草』般地強制壓抑慾望以『自苦其身』，要讓修行修得快樂，倒是順其自然就好，因為在修行的初期來說，只是純粹想吃東西，並沒有觸犯到別人，談不到犯下什麼大戒，這點 佛陀在《佛說決定毘尼經》卷1中有開示：『優波離！如來先說欲難捨離為小犯，瞋易得離名為大犯。優波離！所有諸結犯小難離，大乘之人應當忍受。所有諸結犯大易離，大乘之人乃至夢中不應忍受。以是義故，大乘之人因欲犯者，我說是人不名為犯。』
所以說犯了貪欲想吃，是欲望難以捨離的『小犯』，這種『小犯』是難以一下子就捨離的，大乘之人應當忍受之，既然如此，所以對於初基學佛時，犯貪想吃就去吃嘛，而且吃了之後就滿足了，也不會因為一直沒有吃到就老是掛念著；以後若一直在『道』上精進，起貪念想吃東西的慾望就會越來越少，在與他人共事的生活當中，也會慢慢地轉化自己原來的習性跟我們的本心如來藏學習，在一切身、口、意行中無所求、無造作地隨緣任運自在生活，漸漸地就會因為轉依『從本以來就是無我性的』如來藏清淨性而發起『般若實相智慧』，而能消融種種不如法的貪慾行為，這不是時下一般人所以為的『透過修行想要將意識改變成無我性』所可比擬的。」
乙：
「請問您提到以『智慧』來解決問題，可否舉出實例說明，比較容易讓人了解。」
丙：
「我已經在我的共修團體上課十年了，經常聽到老師跟我們提到：『要如何修行，菩薩道才能走得持久快樂。』 曾經聽到老師如是舉例：『若家裡的人煮了好吃的食物，有好吃的就隨緣吃，心裡也不要想：吃了好吃的東西，就被好吃的東西繫縛著，影響了我的修行道業。也就是說，不要害怕『樂』會障道而拒絕人家給您好吃的美食；然後吃完後，還要感謝讚歎家人煮的這麼美味的食物，這樣人家下次還會很高興地煮美食給我們享用。可是在自己享用完美食後就不要有任何的追憶與眷戀，食畢就放下，不要再掛念了！」 「 佛陀曾說：調琴的弦，要鬆緊適中，才能彈出美妙動人的音樂。修行菩薩道，就像彈琴一樣，過度的放逸追求享樂必然會影響道業；而刻意自苦其身，使自己形同枯槁，完全沒有生氣，這一生就無法輕鬆地修菩薩道了，就會像阿羅漢一樣了無生趣，最後就會入無餘涅槃去了，從此沒有了色身，當然無法行菩薩道利益眾生，也就無法成佛了！所以修學佛法是要在不苦不樂之中去行菩薩道，捨離厭惡生死的灰身泯智行，培養利益眾生的菩薩行誼，如此才能不厭倦生死而生生世世發願受生行菩薩道，也才能走完三大阿僧袛劫難行能行、難忍能忍的成佛之道。」
甲：
「記得您上次介紹我看『三乘菩提學佛釋疑』的電視弘法節目，在『第2集 學佛是否需要捨離一切的欲望？』中提到：
『在佛教裡面談的這些關於解脫方面的道理，它的層次是遠遠超過於少欲知足的層次，因為少欲知足可以讓我們減少目前我們所碰到的世間煩惱，可是少欲知足的這個修行，並不能夠並不足以使我們能夠超脫三界的生死，這裡面的道理當然就牽涉到宇宙世界的結構，所謂的六道輪迴的道理，所謂的有情生滅輪轉的真相，因為這些真相的關係，所以光是少欲知足，我們是沒有辦法出得了三界的，實際上也沒有辦法真正完全的解脫煩惱。所以如果真正談到極致來講，在《阿含經》裡面就有提到所謂的厭離、離欲、解脫這些看起來是非常究竟的字眼。』
『如果選擇在家修行的話，我們首先要認知的是，我們在家修行的時候，就不是為了遠離欲望而去遠離欲望，不是為了離欲而離欲，而是為了不讓煩惱干擾我們的修行，我們才要對治這些欲望。』
看了這一集的佛法釋疑教學影片後，方才恍然大悟：以前所接觸的佛法教導，讓我以為離了貪就可以解脫了，如今聽了教學影集中的這席法談，對我來說真是醍醐灌頂、當頭棒喝，方知過去三十年來學佛所獲得的知見是如此膚淺，在沒有佛法正確知見引導之下，學佛往往會茫無頭緒、無所適從，因為無法將了義佛法受用在生活當中，導致與家人的相處時有扞格，當時還常以能夠吃素學佛而高慢於別人…，現在回想起來，自己都沒有學到正確的佛法還如此的目中無人，真是感到慚愧與自責啊！」
乙：
「那麼再請問：離貪對世人來說是很困難的，如果離了貪還不能解脫，那是要如何修行才能解脫呢？」
丙：
「您這麼一問，讓我回想起以前曾因為缺乏佛法正確知見而質問過目前我正參學道場的同修：『佛教界都教導學人：只要斷貪、瞋、痴，就是放下煩惱，也就是自在解脫了！就只有你們標新立異地說這樣還沒有解脫，為什麼老是要跟佛教界唱反調，徒惹爭端，說什麼所有大師都說錯了本心！？』 我所獲得的回答是：『多數的學佛人都被誤導，以為斷貪、瞋、痴三毒就是斷生死煩惱了！然而對於佛法修行來說，離了貪、瞋、痴還是無法解脫、無法出離生死的，只是修養心性而已； 而要解脫的正確知見是不認取能分別萬事萬物的意識心為真實、永恒、常住的，如果能建立這樣的正確觀念，就是斷我見，就有初分的解脫功德；至於要如何滿證解脫果，會裡面有一本小冊子：《如何修證解脫道》，可以參考。但這還只是聲聞、緣覺二乘法的方便修，非是實義修，實非真正解脫道之正義，而真正解脫道的正義者(敬請參閱 平實導師著作《阿含正義(一)》頁134)，必須探究萬法的根源，包含生從何處來、死從何處去的生命實相，這是不共二乘的大乘了義佛法所攝，是從探求包含生死之所從來之宇宙萬法的根源處下手，這個出生萬法的實相，它是不假修行就是解脫的、它是不著世間如蓮華的出污泥而不染、它是在生死的當下就是解脫的。」
乙：
「謝謝您的解釋與分享，原來離貪還不能解脫，總算讓我對無上甚深微妙的佛法有一點初步的了解。願我能早日揭開 『生從何處來、死往何處去』、『在生死的當下就是解脫』的神秘面紗！」
2012-10-05
甘願做菩薩(連載)
甘願做菩薩(連載二) -「我」的人生順位何在？
那以這樣角度來看，我們需要做什麼嗎？以你個人來說，你真的不用為自己做什麼。這個意思是說：如果你現在要取世間的東西，你要開始懂得把順位調整，以前你總是把自己排在第一，那你就從現在開始慢慢地調整為第二或第三或第四；當你要做什麼之前，你要先觀察，這個東西是不是眾生需要的？你要開始考慮將這世間物品先讓給他們，因為這世間法是他們要的，不是你真正需要的；這些世間法是他們所熱愛的，可是卻是 佛陀所指責的。那你在這個學佛的歷程中，是希望 佛陀來稱讚你，還是希望 佛陀看到你這麼喜愛而指責你呢？但是很明顯的，佛陀說這些東西都是不可愛樂的。然而眾生在這個階段就是很喜歡，所以你要容忍眾生，不要和他們去爭奪、去搶，你有更遠大的目標需要去成就。但如果你渴求的念頭還是很強烈，沒辦法斷除時，沒關係！但是當你伸手去取你所要的東西的時候，無論如何，要先看、要先想，其他眾生有沒有需要這東西的？要去思維，讓自己的渴望、貪慾慢慢地降低。雖然自己很想要，但比起其他的人來說，其他人可能更想要，所以我的順位可以排後面一點，我取用的時間點可以挪到後面一點，我取用的物品可以比世間法的衡量標準差一點。
因此知道：我最終還是取用這些法，是因為菩薩於這個世間必須有基本的營生利用，因此來受用；但我還是可以將這些法先提供出來給予眾生受用。如此慢慢地，你退兩步：一步代表你瞭解你的貪慾之火焰開始消退；另外一步是將這些法，布施給比你更需要的眾生，這樣真真實實地做到，如此慢慢的你退到最後的一個順位上去。
所以說，不是要你全部捨離世間法。是說你對於取的、有好處的，你要儘量給別人，儘量為眾生來考慮，不是和眾生來爭奪，這樣可以讓你的愚癡和貪染也隨之漸次消滅。因此如果你心裡面產生了一個很細微的念頭，想要將這些東西佔為己有的時候，你便可以很快地省察，不管那個念頭多麼的細微，你因為習慣了這樣的心性觀察，你就是可以察覺，在你察覺的當下，你就可以作抉擇，而漸漸地轉依到如來藏的無我性、無我所性、無我執性，讓自己的凡夫性消失。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33251595
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
甘願做菩薩(連載三) - 無我的真我
如來藏以這樣無我性的體性永遠服務我們、滿足我們，來實現這世間於我的因緣果報。祂每天24小時，每一分、每一秒、每一刹那，這樣無私地照顧著我們，從來沒有過有一個剎那是為了祂自己。我們在反省之餘，雖然沒有辦法達到像如來藏這樣全然地無私無我，雖然我們真的沒有辦法做到每一刹那都可以為了眾生而放下許多自己的事情，沒有辦法達到像如來藏這樣究竟的境地；許多的時候還是不斷地想為自己來作些什麼，想要於世間法多要些什麼；但在這種情況下，你還是可以像是這剛才所說的，來作些改變，調整自己的順位，根據你所親證的如來藏，或是根據你所了解的如來藏的體性，這樣來改變你對這世間法的取與不取的態度，這樣來改變你對於你自己獲得擁有這些概念的想法，這樣來盡情地而為了眾生來作佛事，不再為了自己的惡法欲來盡情地奔走於天地之間，這個都叫作是「轉依」，這是轉依的一個比較大的課題。
這個課題告訴我們，當我們還是存在於人間的時候，當我們還是擁有世間法的時候，當我們還是有五蘊假我的時候，我們該怎樣去以佛法的無我觀，來繼續活在這世間？因此菩薩就會以如來藏服務這假我的精神和體性，來轉而服務一切有緣的有情！一切有情雖是假，可是他還是受苦啊！因此我們不忍心，在我們能力之內，就是於此世間，來作種種利益眾生的事業而漸次修學、得到 佛的智慧。
人生就是以服務為目的，這雖然是老生常談，但實際情況也是這樣。因為當你到了佛地的時候，也還是以服務為目的，因為你個人想要的、想求的一切種智已經圓滿，一切的智慧都無法再超越了，你已經沒有可以為自己來作的了。因此到了那個時候，如來就還是、只是為了眾生，盡祂一切所有的智慧來服務一切有情。因此我們想想，在這個佛道上，世間人能夠要的，結果你都不要；可是這出世間的智慧，你可是要。而到了最後，你反而可以得到成就圓滿所有世間法的功德，而為什麼出世間的智慧可以換得這世間法呢？就是因為出世間的智慧本身是涵蓋世間法的。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33281394
________________________________________________________________________
甘願做菩薩(連載四) - 無所得的得
當如來藏運作時，你可以觀察一切眾生他的如來藏所含藏的種子的生起。種子怎麼因為這個緣而生起這種種的世間法呢？就像世間人所說的，如來藏擁有什麼樣的出生的能力？可是這些能力的出生是有其時機因緣與條件的。有的時候，這些能力沒辦法顯現，例如有人說有神通，可是你叫他哪一天，哪一個時節，怎麼做，他也做不出來。可是 佛菩薩所產生的智慧不是這樣的，所引生的三昧境地也不是這樣的，在任何時間、任何境地、任何時空點，祂都能顯現，只要不違背因果，祂就可以顯現，所以如來藏的功德藏是超過一切諸法，祂真的是可以出生一切諸法。
而我們無始無明而產生的思決定，讓我們被這些無盡的業果所纏縛，所以如來藏產生了符合我們業道、業果的種種功德藏，祂一樣滿足我們，但這不是世間法說的機率問題。例如以棒球運動來說，有個叫做打擊率的東西，超過三成就很厲害了，它是個機率問題。可是修學佛道上沒有機率，沒有叫作賭運氣，而是叫作完全瞭解，必須百分之百了解，佛道上沒有幾成、幾成的機率問題。如果不是這樣，那個東西就不叫「親證而得」，你只有「證」到那個，不算是「得」，你要能轉依才叫「得」。
因為你沒有轉依如來藏的這些體性，你還是會失去的。可是如果你現在還在往轉依的路上走，那這種「得」還是距離你很遙遠，「證悟」的本身是要包含這些的，因此說有「證悟」還是客氣的說法。因為證悟的人都知道一點，下輩子因為你還沒有離開胎昧，你還是要重新再來，如果說再來到這個世界，你又恢復沒有開悟的樣子，形同凡夫，新的意識心根本連佛法是什麼都不知道，何況是佛法中所謂的「開悟」呢？絕對不可能因為你累積了多少福德功德，救護了多少眾生，下輩子生出來，就會開悟，沒有這回事！即使是 導師也是40多歲開始學 佛以後，才有這個因緣，他經過18個月的苦參，苦參是非常辛苦、日子是非常難過的——那時你已經在功夫內不是在功夫外，在功夫內的話就知道一定是這個東西，一定有個答案；可是你也沒辦法退回去。當你走進行門在功夫內的時候，你就知道，這個方法是對的，可是什麼時候可以開悟？不知道！那是不是很痛苦？因為你不會想再走回凡夫，你也知道世間的善知識不一定可以依止，你只能夠憑著對佛法、對三寶的信念走下去。當你沒有要往生一個淨土的時候，你雖然是證悟了，或者你知道密意等等，可是你決定繼續來這個世間流轉，那你到底是憑藉著什麼？是憑藉著對善知識的信念，憑藉著對三寶的信念。但不能告訴你說：你下輩子會證悟。沒有！這沒有打包票的。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33310259
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
甘願做菩薩(連載五) - 轉依清淨平等性
轉依清淨平等性因為證悟不證悟，它是督促一件事情：你到底是不是菩薩？所以歸結回來，就是說菩薩種性很特殊，就是說證悟菩薩最後會不斷的轉依到如來藏、轉依到如來藏的體性上去；而生生世世無量輩子的熏習和實證這個心體，會讓他的末那意根所要如來藏含藏的種子慢慢地轉變，漸漸地妄心也出離這種種的虛妄想。像這樣，每一輩子對於這世間的貪染都有深刻的認識，對於污染法都有想要克制的作意，這樣無量劫的修持，就會漸漸地達到你轉依這實相心的目的，這樣最後你就可以任運而為。 如來藏不會像我們一直反觀自己是否存在，因為這一切我們所知道的都是虛假的，祂不會想要怎樣。如來藏不會生起這個念頭，不會去反觀、作意，然後思維有一個存在的「我」要做什麼？從來沒有，祂也永遠不會有。祂什麼時候才會有念頭？那個有，你也沒辦法想像，那是佛地的境界，那不是我們所能夠了解的法界實際——「常樂我淨」的境地。
比如說，你長久以來，無始以來，不管以前多麼遙遠，永恆的、永恆的、永恆的過去，永恆的永恆，沒有開始的日子，因為我們實際上是永恆的存在於過去直到現在，而且你會持續到未來。不管眾生是怎麼樣，你還是個人一直在走。總有一天，我們在座的每一位都要成佛，所以你必須以這樣來思維。因此呢，你還是要以如來藏的無我性來做基礎，因為這無我性不是就停在無我，像是二乘的無我，最後就結束了。沒有！無我無常那永遠都是小乘法的境界，大乘法說的是常，而且是樂、是我、是淨，離開「常樂我淨」，就不是真實究竟的大乘法了。這「常樂我淨」是不可思議的境界，只有你拋棄世間的「常樂我淨」，才有可能得到出世間法的「常樂我淨」，所以沒有辦法兩者相提並論。然後，以這個「常樂我淨」能夠永生，永現出生世間一切諸法。可是當你在那個境界，你不會一直想要給自己出生美麗的世界，我們只有到佛地才能瞭解這到底是什麼境界。
我們在因地要去思維，你要走向那個地步？走向第二大阿僧祗劫的困難點是在哪裡？如果你沒有打算照如來藏的體性這樣來做，那這樣「轉依如來藏」這句話的本身就只是一個名相，永遠只是一個名相，你會困惑於這個名相，你只知道要轉依，不知道要做什麼？可是當你慢慢想，有一個實體的心，你跟祂實體的體性要一樣，那祂平常是怎樣照顧你，你就用這樣的方式，用你所知道的這樣的智慧去照顧眾生就可以了。說難，是不難！那如果說要很廣，是會很廣！比如如來藏有平等性，祂對待一切眾生是平等的。祂現起因緣果報的部分跟別的如來藏也是平等的，祂不會因為祂是屬於你的如來藏（因為你認為是屬於你的），祂就對你比較好，對別人的五蘊我就比較壞。不會！所有的如來藏也可以說是共同運作，與這個世間法共同運作，包括天氣冷，是大家共同運作的。當一個五蘊和另一個五蘊互相交往時，你和對方的如來藏的運作也是平等的。你的如來藏對每一位眾生都是平等運作：你和他因緣果報的部分、你和他的善惡業之間的部分、你跟他過去生、未來世等等，這些業果的現起都是平等的，祂絕對不會有偏失。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33336158
那以這樣角度來看，我們需要做什麼嗎？以你個人來說，你真的不用為自己做什麼。這個意思是說：如果你現在要取世間的東西，你要開始懂得把順位調整，以前你總是把自己排在第一，那你就從現在開始慢慢地調整為第二或第三或第四；當你要做什麼之前，你要先觀察，這個東西是不是眾生需要的？你要開始考慮將這世間物品先讓給他們，因為這世間法是他們要的，不是你真正需要的；這些世間法是他們所熱愛的，可是卻是 佛陀所指責的。那你在這個學佛的歷程中，是希望 佛陀來稱讚你，還是希望 佛陀看到你這麼喜愛而指責你呢？但是很明顯的，佛陀說這些東西都是不可愛樂的。然而眾生在這個階段就是很喜歡，所以你要容忍眾生，不要和他們去爭奪、去搶，你有更遠大的目標需要去成就。但如果你渴求的念頭還是很強烈，沒辦法斷除時，沒關係！但是當你伸手去取你所要的東西的時候，無論如何，要先看、要先想，其他眾生有沒有需要這東西的？要去思維，讓自己的渴望、貪慾慢慢地降低。雖然自己很想要，但比起其他的人來說，其他人可能更想要，所以我的順位可以排後面一點，我取用的時間點可以挪到後面一點，我取用的物品可以比世間法的衡量標準差一點。
因此知道：我最終還是取用這些法，是因為菩薩於這個世間必須有基本的營生利用，因此來受用；但我還是可以將這些法先提供出來給予眾生受用。如此慢慢地，你退兩步：一步代表你瞭解你的貪慾之火焰開始消退；另外一步是將這些法，布施給比你更需要的眾生，這樣真真實實地做到，如此慢慢的你退到最後的一個順位上去。
所以說，不是要你全部捨離世間法。是說你對於取的、有好處的，你要儘量給別人，儘量為眾生來考慮，不是和眾生來爭奪，這樣可以讓你的愚癡和貪染也隨之漸次消滅。因此如果你心裡面產生了一個很細微的念頭，想要將這些東西佔為己有的時候，你便可以很快地省察，不管那個念頭多麼的細微，你因為習慣了這樣的心性觀察，你就是可以察覺，在你察覺的當下，你就可以作抉擇，而漸漸地轉依到如來藏的無我性、無我所性、無我執性，讓自己的凡夫性消失。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33251595
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
甘願做菩薩(連載三) - 無我的真我
如來藏以這樣無我性的體性永遠服務我們、滿足我們，來實現這世間於我的因緣果報。祂每天24小時，每一分、每一秒、每一刹那，這樣無私地照顧著我們，從來沒有過有一個剎那是為了祂自己。我們在反省之餘，雖然沒有辦法達到像如來藏這樣全然地無私無我，雖然我們真的沒有辦法做到每一刹那都可以為了眾生而放下許多自己的事情，沒有辦法達到像如來藏這樣究竟的境地；許多的時候還是不斷地想為自己來作些什麼，想要於世間法多要些什麼；但在這種情況下，你還是可以像是這剛才所說的，來作些改變，調整自己的順位，根據你所親證的如來藏，或是根據你所了解的如來藏的體性，這樣來改變你對這世間法的取與不取的態度，這樣來改變你對於你自己獲得擁有這些概念的想法，這樣來盡情地而為了眾生來作佛事，不再為了自己的惡法欲來盡情地奔走於天地之間，這個都叫作是「轉依」，這是轉依的一個比較大的課題。
這個課題告訴我們，當我們還是存在於人間的時候，當我們還是擁有世間法的時候，當我們還是有五蘊假我的時候，我們該怎樣去以佛法的無我觀，來繼續活在這世間？因此菩薩就會以如來藏服務這假我的精神和體性，來轉而服務一切有緣的有情！一切有情雖是假，可是他還是受苦啊！因此我們不忍心，在我們能力之內，就是於此世間，來作種種利益眾生的事業而漸次修學、得到 佛的智慧。
人生就是以服務為目的，這雖然是老生常談，但實際情況也是這樣。因為當你到了佛地的時候，也還是以服務為目的，因為你個人想要的、想求的一切種智已經圓滿，一切的智慧都無法再超越了，你已經沒有可以為自己來作的了。因此到了那個時候，如來就還是、只是為了眾生，盡祂一切所有的智慧來服務一切有情。因此我們想想，在這個佛道上，世間人能夠要的，結果你都不要；可是這出世間的智慧，你可是要。而到了最後，你反而可以得到成就圓滿所有世間法的功德，而為什麼出世間的智慧可以換得這世間法呢？就是因為出世間的智慧本身是涵蓋世間法的。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33281394
________________________________________________________________________
甘願做菩薩(連載四) - 無所得的得
當如來藏運作時，你可以觀察一切眾生他的如來藏所含藏的種子的生起。種子怎麼因為這個緣而生起這種種的世間法呢？就像世間人所說的，如來藏擁有什麼樣的出生的能力？可是這些能力的出生是有其時機因緣與條件的。有的時候，這些能力沒辦法顯現，例如有人說有神通，可是你叫他哪一天，哪一個時節，怎麼做，他也做不出來。可是 佛菩薩所產生的智慧不是這樣的，所引生的三昧境地也不是這樣的，在任何時間、任何境地、任何時空點，祂都能顯現，只要不違背因果，祂就可以顯現，所以如來藏的功德藏是超過一切諸法，祂真的是可以出生一切諸法。
而我們無始無明而產生的思決定，讓我們被這些無盡的業果所纏縛，所以如來藏產生了符合我們業道、業果的種種功德藏，祂一樣滿足我們，但這不是世間法說的機率問題。例如以棒球運動來說，有個叫做打擊率的東西，超過三成就很厲害了，它是個機率問題。可是修學佛道上沒有機率，沒有叫作賭運氣，而是叫作完全瞭解，必須百分之百了解，佛道上沒有幾成、幾成的機率問題。如果不是這樣，那個東西就不叫「親證而得」，你只有「證」到那個，不算是「得」，你要能轉依才叫「得」。
因為你沒有轉依如來藏的這些體性，你還是會失去的。可是如果你現在還在往轉依的路上走，那這種「得」還是距離你很遙遠，「證悟」的本身是要包含這些的，因此說有「證悟」還是客氣的說法。因為證悟的人都知道一點，下輩子因為你還沒有離開胎昧，你還是要重新再來，如果說再來到這個世界，你又恢復沒有開悟的樣子，形同凡夫，新的意識心根本連佛法是什麼都不知道，何況是佛法中所謂的「開悟」呢？絕對不可能因為你累積了多少福德功德，救護了多少眾生，下輩子生出來，就會開悟，沒有這回事！即使是 導師也是40多歲開始學 佛以後，才有這個因緣，他經過18個月的苦參，苦參是非常辛苦、日子是非常難過的——那時你已經在功夫內不是在功夫外，在功夫內的話就知道一定是這個東西，一定有個答案；可是你也沒辦法退回去。當你走進行門在功夫內的時候，你就知道，這個方法是對的，可是什麼時候可以開悟？不知道！那是不是很痛苦？因為你不會想再走回凡夫，你也知道世間的善知識不一定可以依止，你只能夠憑著對佛法、對三寶的信念走下去。當你沒有要往生一個淨土的時候，你雖然是證悟了，或者你知道密意等等，可是你決定繼續來這個世間流轉，那你到底是憑藉著什麼？是憑藉著對善知識的信念，憑藉著對三寶的信念。但不能告訴你說：你下輩子會證悟。沒有！這沒有打包票的。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33310259
＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿
甘願做菩薩(連載五) - 轉依清淨平等性
轉依清淨平等性因為證悟不證悟，它是督促一件事情：你到底是不是菩薩？所以歸結回來，就是說菩薩種性很特殊，就是說證悟菩薩最後會不斷的轉依到如來藏、轉依到如來藏的體性上去；而生生世世無量輩子的熏習和實證這個心體，會讓他的末那意根所要如來藏含藏的種子慢慢地轉變，漸漸地妄心也出離這種種的虛妄想。像這樣，每一輩子對於這世間的貪染都有深刻的認識，對於污染法都有想要克制的作意，這樣無量劫的修持，就會漸漸地達到你轉依這實相心的目的，這樣最後你就可以任運而為。 如來藏不會像我們一直反觀自己是否存在，因為這一切我們所知道的都是虛假的，祂不會想要怎樣。如來藏不會生起這個念頭，不會去反觀、作意，然後思維有一個存在的「我」要做什麼？從來沒有，祂也永遠不會有。祂什麼時候才會有念頭？那個有，你也沒辦法想像，那是佛地的境界，那不是我們所能夠了解的法界實際——「常樂我淨」的境地。
比如說，你長久以來，無始以來，不管以前多麼遙遠，永恆的、永恆的、永恆的過去，永恆的永恆，沒有開始的日子，因為我們實際上是永恆的存在於過去直到現在，而且你會持續到未來。不管眾生是怎麼樣，你還是個人一直在走。總有一天，我們在座的每一位都要成佛，所以你必須以這樣來思維。因此呢，你還是要以如來藏的無我性來做基礎，因為這無我性不是就停在無我，像是二乘的無我，最後就結束了。沒有！無我無常那永遠都是小乘法的境界，大乘法說的是常，而且是樂、是我、是淨，離開「常樂我淨」，就不是真實究竟的大乘法了。這「常樂我淨」是不可思議的境界，只有你拋棄世間的「常樂我淨」，才有可能得到出世間法的「常樂我淨」，所以沒有辦法兩者相提並論。然後，以這個「常樂我淨」能夠永生，永現出生世間一切諸法。可是當你在那個境界，你不會一直想要給自己出生美麗的世界，我們只有到佛地才能瞭解這到底是什麼境界。
我們在因地要去思維，你要走向那個地步？走向第二大阿僧祗劫的困難點是在哪裡？如果你沒有打算照如來藏的體性這樣來做，那這樣「轉依如來藏」這句話的本身就只是一個名相，永遠只是一個名相，你會困惑於這個名相，你只知道要轉依，不知道要做什麼？可是當你慢慢想，有一個實體的心，你跟祂實體的體性要一樣，那祂平常是怎樣照顧你，你就用這樣的方式，用你所知道的這樣的智慧去照顧眾生就可以了。說難，是不難！那如果說要很廣，是會很廣！比如如來藏有平等性，祂對待一切眾生是平等的。祂現起因緣果報的部分跟別的如來藏也是平等的，祂不會因為祂是屬於你的如來藏（因為你認為是屬於你的），祂就對你比較好，對別人的五蘊我就比較壞。不會！所有的如來藏也可以說是共同運作，與這個世間法共同運作，包括天氣冷，是大家共同運作的。當一個五蘊和另一個五蘊互相交往時，你和對方的如來藏的運作也是平等的。你的如來藏對每一位眾生都是平等運作：你和他因緣果報的部分、你和他的善惡業之間的部分、你跟他過去生、未來世等等，這些業果的現起都是平等的，祂絕對不會有偏失。(待續)
轉貼出處：http://www.wretch.cc/blog/studydiaries/33336158
2012-08-28
A Sincere Voice from The New York Times -- “Revealing the Fault of Tibetan Tantric Buddhism”
The New York Times, with its international circulation and having long been regarded as a newspaper of credibility and authority, made a notable report together with a magnificent large-format photo, entitled “Yoga Sex Scandals: No Surprise Here” on March 13, 2012 (The translated Chinese version was published in the United Daily News in Taiwan on 14th of March.) The report detailed accusations of John Friend’s sexual impropriety with female students; John Friend is the founder of Anusara yoga style. After looking into the subject of “Why does yoga produce so many philanderers?” the columnist concludes, “One factor is ignorance. Yoga teachers and how-to books seldom mention that the discipline began as a sex cult. Hatha yoga — the parent of the styles now practiced worldwide — began as a branch of Tantra. In medieval India, the rites of Tantric cults could also include group and individual sex. Hatha used poses, deep breathing and stimulating acts — including intercourse — to hasten rapturous bliss.”
http://mag.udn.com/mag/campus/storypage.jsp?f_MAIN_ID=381&f_SUB_ID=3731&f_ART_ID=377357
Zhang Gongpu, Chairman of the True Enlightenment Education Foundation remarks that The New York Times’ analysis indeed gives a profound insight. In the case of “Hatha Yoga,” for instance, in Sanskrit “Ha” refers to the sun, and “tha” refers to the moon; the compound word “Hatha” simply represents an idea of “union of yin and yang,” or joining of the sun and the moon.
The “Tantric yoga,” which originated in 1955 and has since become popular in recent decades, inherited the same Tantric ideas and the famous Couple-Practice Tantra of copulation as well. For example, in June 2006, Chien Shan-Chi, Associate Professor of Department of Sculpture at National Taiwan University of Art, aged 43, presided over two symposiums on how ancient India Tantric Yoga (Tantra Yoga) enhances sex performance and prolongs orgasm, in Taipei and Kaohsiung cities. During the symposiums, the male and female gurus were dressed in bodysuit, intimately demonstrating the posture of “union of the sun and the moon.” The so-called “union of the sun and the moon” means the male vajra (penis) must be placed inside the female lotus (vagina). At that time, such a striking and appalling demonstration resulted in a public outcry.
Chairman Zhang points out that this training method of “Tantric Yoga” can trace its origin back to the ancient India tantra, and Tantric Buddhism is precisely a non-Buddhist cult influenced by Hindu Shaktism. In the mid-eighth century (roughly during the reign of Emperor Daizong of Tang Dynasty in China), the Tibetan emperor Trisong Detsän invited Indian teacher Padmasambhava to Tibet to propagate the Hindu Tantric Buddhism, which is referred to as the “Left-Hand Path of Tantra” in the ancient texts; thus, this period is called the "Old Transmission Period” by the Tibetans; as a result, the Nyingma began to appear in the Tibetan plateau, and it is commonly known as the Red Hat Sect, which is primarily based on the teachings of Padmasambhava, the Left-Hand Path of Tantra.
During the “New Transmission Period,” Atisha visited Tibet and reintroduced the Left-Hand Path of Tantra, together with the erroneous view of Prasangika Madhyamika; thereafter, the Kadampa was founded. The Left-Hand Path of Tantra belongs to a filthy cult that has nothing to do with Mahayana Buddhism at all, but Atisha cunningly coated its promiscuous Tantric doctrines with Buddhist terminology; subsequently, Tibetan Tantrism uncritically became a branch of Buddhism. In fact, it is a useless religious belief unique to Tibetans– Lamaism, which is what they shamelessly call the Highest Yoga Tantra of Tibetan “Buddhism” today.
Thus, whether it is called “Tibetan Tantrism,” “Lamaism,” “Tibetan Buddhism,” or other different names of “Yoga” such as the Highest Yoga Tantra of Tibetan Tantrism, to be blunt, they are all about sex.
Just like in the aforesaid Tantric Yoga symposiums, a practitioner honestly replied to questions by journalists, “Eventually, we will of course reach the sex part.”
Journalist: “In plain words, it is about the union of sex organs, right?”
The practitioner admitted: “It is about sex, the sex part.”
http://www.nownews.com/2006/06/14/350-1953721.htm
http://bbs.moninet.com.tw/board/view.cgi?forum=19&topic=1567
http://foundation.enlighten.org.tw/fact/history/3
The special article of The New York Times states: “Science has begun to clarify the inner mechanisms. In Russia and India, scientists have measured sharp rises in testosterone. Czech scientists have shown how poses can result in bursts of brainwaves indistinguishable from those of lovers. More recently, scientists at the University of British Columbia have documented how fast breathing — done in many yoga classes — can increase blood flow through the genitals.”
This quote gives the clues why in the first three of the four empowerment stages of the Highest Yoga Tantra in Tibetan “Buddhism,” a Tantric practitioner is not yet involved in the actual couple-practice of copulation, but still needs to exercise various preparatory expedients of practice like yoga poses, Chi practice, etc., which all originated from the same source as the Hatha Yoga system; together with other absurd visualization practices of bright drop (bindu), Chi channels, and so on, such as the “Six Yogas of Naropa” propagated by Tibetan Kagyu Sect and different Chi practices and hand-seal of other sects, all aim to prolong sexual intercourse without semen emission through the so-called “inner heat” practice. This fact has proved that Tibetan Tantric Buddhists entirely focus on sexual pleasure, attempting to enhance their sex power to prolong sexual enjoyment. Every tantric practitioner is well trained, “ready to fight,” and “eager” to perform the actual Couple-Practice Tantra of copulation.
The New York Times assumes that if yoga can arouse everyday practitioners, it apparently has similar, if not greater, effects on “gurus.” Chairman Zhang indicates that those research findings can help explain why so many guru (lama) masters of Tibetan Tantric Buddhism are involved in sex scandals. No wonder wherever Tibetan Tantrism prevails, there are “philandering gurus,” and it is no surprise to have non-stop media coverage on pertinent cases of sexual abuse.
The quoted article also lists many yoga masters of different generations or schools, including the Yoga superstars Swami Satchidananda (1914-2002), Swami Rama (1925-96), and Swami Muktananda (1908-82) who had thousands of devotees. Those yogis were all publicly accused of committing sexual abuse and harassment, charged for being serial philanderers, or directly prosecuted for committing sexual assaults, and were liable to pay compensations after guilty verdicts.
Those “yoga masters” are actually, if not surprisingly, sexual offenders and end up with loss of their standing, reputation, and credibility. Regrettably, the truth only makes their worshippers more prone to shock and distress. Chairman Zhang points out that those yoga masters and Tantric gurus (lamas) received the same teachings from Tantra, and therefore, their bodily, verbal, and mental behaviors show the same style.
Those “Honorable” guru masters (lamas) all claimed to be officially certified “living Buddhas” or even “dharma kings”; with the resounding title and fame, they are surrounded by tens of thousands of enthusiastic followers as if they were model teachers in the human and heavenly realms. But behind the façade, they are immoral philanderers, repeatedly sexually abusing their female followers. Once their disgraceful behavior is exposed, they just hide themselves from the general public, quickly flee Taiwan leaving a sexual Rashomon behind, or are finally put into jail because of breaking the law. On the other hand, lamas do have their predicaments due to their “firm belief” in the “Couple- Practice Yoga,” so they, just like a preset clockwork, have to meet their need for orgasm and even to sexually abuse females.
The quoted article of The New York Times finally concludes and suggests, “But perhaps if students and teachers knew more about what Hatha was designed to do, they would be less prone to surprise and unyogalike distress.” Chairman Zhang reminds that having gone through modifications and developments for over hundreds and thousand of years, the Tantric yogis had already devised many intricate steps in a full-scale aspect including “body, mind, spirit, sentiment and intention,” in which there seems some pure choices to make. However, regardless of whether they pretend to practice “calm mediation” or play with the rhythm of the “poses,” whether under the guise of “spiritual unfolding” or the cloak of “religion,” whichever is the case, as long as they follow the copulation tradition of Tantric Couple-Practice, “their methods of practice are all wrong and leading to sex” because all those practices belong to the scope of Tantra.
The Nyingma (the red Sect), Gelug (the yellow Sect), Sakya (the tri-color Sect), and Kagyu (the white Sect) traditions all adhere to the teachings of Tibetan Lamaism, which claims to be Tibetan “Buddhism,” namely to have daily sexual practice with female followers on the Dual Operations of Bliss and Emptiness to seek the state of sexual pleasure. These secret practices are the prime reason that Tibetan Tantrism claims to be “Esoteric School,” since all such “secret doctrines” are not to be disclosed to outsiders.
Chairman Zhang points out seriously that in recent years, the True Enlightenment Education Foundation has made every effort to inform the general public so that they will recognize “the true face of Tibetan Tantric Buddhism and its Highest Yoga Tantra” and will fully understand that Tibetan Tantric Buddhism has inherited the pleasure-seeking tradition of sexual Hindu Tantra, which is NOT true Buddhism. Instead, it is under the guise of Buddhism, and many Buddhists, having been hypnotized over a long period of time, are slowly taking this fake Buddhism as a true Buddhist religion.
All practice methods and measures (expedients) propagated by the four sects of Tibetan Tantrism have a hidden seduction that lures followers into the Highest Yoga Tantra of the couple copulation. It is by all means the Foundation’s intention to make the truth known to the public, so “they would not run counter to their original intent of Buddhist cultivation and be less prone to surprise and anguish distress.”
The Foundation’s foresight and commitment correspond to those of the special article of The New York Times; the Eastern and Western viewpoints find an echo in each other. Despite their multifarious lineages and confusing Buddhist terms offered by Tibetan Tantric Buddhism, once having learnt of its true colors of “actual practice in sexual union” and that “every tantric dharma–gate leads to hell,” the public will not have any shock or disappointment after learning Lamaism. This article of The New York Times is indeed a sincere voice which could be taken in line with the rectification ongoing in Taiwan. (Reported by the Interviewing Team)
Editor’s Note:
This article is an English version of the Chinese edition published on April 7, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/35
2012-07-14
The Secret Sexual Consort of a Tibetan Buddhist Lama—the first Kalu Rinpoche
Hence, there are modes of practice of the fundamental mind according to (1) the interpretation of the Guhyasamaja Tantra by the New Translation Schools, (2) the Kalachakra doctrine of emptiness form and so forth, (3) the Great Perfection doctrine of Nying-Madhyama-Agama. According to the New Translation Schools, at a certain high point in the practice of Secret Mantra, the mantrika engages in special practices such as making use of a sexual partner, hunting animals, and so forth. Though it is easy to explain the purpose of employing a partner as a means of bringing desire to the path and inducing subtler consciousnesses realizing emptiness…(The XIV Dalai Lama, Kindness, Clarity, & Insight, Snow Lion Publications, 1988, p. 219-220.)
To make use of sexual partners (consort, “Buddha” mother, or dakini) to practice Tantric sex is a necessary condition in Tibetan Tantrism. This sexual practice can never be excluded or neglected because it is the essential core of Tibetan “Buddhism” or Vajrayana. Once the female adherents are lured into this practice, they are sexually exploited and treated as sex slaves. An article from The Independent of the UK on February 10, 1999, entitled I was a Tantric Sex Slave, talks about a typical case in Europe. The reporter interviewed Miss June Campbell, a Scottish religious philosopher. She revealed that she had for years been the secret sexual consort of a senior Tibetan lama, Kalu Rinpoche. This article describes in detail the practice of Tantric sex in Lamaism (Tibetan Tantric Buddhism). The words, “dakini, consort or ‘Buddha’ mother” are poetic terms for a woman used by a lama for sex to practice the so-called Dual Operations of Bliss and Emptiness, or the clear light of bliss. Sadly enough, these females were beguiled into becoming sex slaves by tantric lamas. Through these reports, readers can gain more insights into the true essence of Tibetan Tantric practice--the Couple-Practice Tantra.
This article reported:
For years June Campbell was the ‘consort’ of a senior Tibetan Buddhist monk. She was threatened with death if she broke her vow of secrecy. (Retrieved from
http://www.independent.co.uk/arts-entertainment/i-was-a-tantric-sex-slave-1069859.html)
Regarding this particular subject, Chairman Zhang explains that Tantric lamas or gurus would coerce their female adherents into silence through the Samaya Precepts, the vows of secrecy. These females were intimidated into silence by telling them that dire consequences, such as going to hell or being killed by the lama’s spell, would happen to them if they broke the Samaya Precepts. Unfortunately, female adherents in such an awful predicament are common. The True Enlightenment Education Foundation has indeed received anonymous phone calls from female victims who were sexually abused by lamas and threatened to keep silent.
Campbell also mentioned in the interview:
The psychological pressure is often increased by making the woman (dakini) swear vows of secrecy. In addition, June Campbell was told that "madness, trouble or even death" could follow if she did not keep silent. "I was told that in a previous life the lama (Kalu Rinpoche) I was involved with had had a mistress who caused him some trouble, and in order to get rid of her he cast a spell which caused her illness, later resulting in her death.
The quote shows Tibetan tantric lamas use unverifiable lies to threaten their "sex slaves." For fear of being hurt, many of these females have no choice but to submit themselves to the licentious lamas and endure the role of a "sex slave.”
Again, the interview reported:
What happened was that, having become a Buddhist in her native Scotland in the hippie Sixties, she travelled to India where she became a nun. She spent 10 years in a Tibetan monastery and penetrated more deeply than any other Westerner into the faith's esoteric hierarchy. Eventually she became personal translator to the guru as, during the Seventies, he travelled through Europe and America. It was after that, she said, that "he requested that I become his sexual consort and take part in secret activities with him". Only one other person knew of the relationship - a second monk - with whom she took part in what she described as a polyandrous Tibetan-style relationship. "It was some years before I realised that the extent to which I had been taken advantage of constituted a kind of abuse.
Chairman Zhang remarks that Miss June Campbell finally realized some years later that she had been abused and exploited by lamas. However, nowadays in Tibetan Tantrism, there are still many others who are seduced and sexually abused but are unable to extricate themselves from the idolatry trap.
In reality, whether the people are having group sex with one woman, or one man, it is just worldly group sex (or worse, gang rape) and can never be regarded as a Buddhist practice. But the “Most Honorable” Tsongkhapa, a patriarch of the Gelug lineage of Tibetan "Buddhism," gives this sort of teaching in his book:
The last secret empowerment, which is transmitted to enable the disciple to expound the sutras, means the teacher and the nine female consorts aged from 12 to 20, attain the state all together. The Vajra, possessing the seeds, is put into the mouth of his disciple; in this way, the empowerment is performed. It is the third empowerment, or the former stage, in which the teacher and a female consort receive the wondrous joy together; then, in the latter stage, the teacher attains the state together with the nine female consorts. The wondrous joys arise from them together. …(Tsongkhapa, Extended Treatise on the Progression of the Esoteric Path, translated into Chinese by dharma-master Fazun, Wondrous Favor Publishing Co., 1986, p. 399-400)
The lama teacher, the so-called living “Buddha,” needs to copulate with all nine sexual partners one by one; those sexual partners are called female consorts, aged from 12 to 20. They achieve orgasm of the fourth joy all together and contemplate the Union of Bliss and Emptiness; then, the lama teacher ejaculates semen into the vagina of each female consort and collects all the fluid mixtures. The mixture is called “nectar,” which is given to the disciples during the secret empowerment.
Chairman Zhang poses the question: why are so many female followers willing to take part in the Couple-Practice Tantra with lamas? The reason is well explained during the interview:
“Since the book was published, I've had letters from women all over the world with similar and worse experiences."
So why did she stay for almost three years? "Personal prestige. The women believe that they too are special and holy. They are entering sacred space. It produces good karma for future lives, and is a test of faith."
The combination of religion, sex, power and secrecy can have a potent effect. It creates the Catch 22 of psychological blackmail…
As shown above, women who are lured into practicing the Couple-Practice Tantra often give in to the temptation of power and desire. In addition, they consider the lama (guru) to be a holy living “Buddha" and imagine that they themselves would receive a prestigious position within the community once performing sexual union with the lama (guru). They are fooled by their own vanity. Their prestige is only temporary. Once a woman has aged or got STD, she become worthless and is treated like trash. Fortunately, Miss June Campbell discovered these facts in time, and started to question the sexual practice of Tibetan "Buddhism." For example, June Campbell remarked in the interview:
…how it relates to the fact that there are no female Buddha images, or to why in Tantric sex images the woman always has her back to the viewer, or to why Buddhist women are told to pray that they will be reborn into a male body in their next life - for only in a man's body can they attain full enlightenment.
"Once I started unravelling my experiences, I began to question everything," she said. That meant not just the actions of a particular guru, but the very idea of the guru. She began to wonder whether the Tantra was just a fantasy, and whether there is really any difference between Tantric sex and ordinary sex. She questioned the very concept of enlightenment itself and the practice of meditation. "I realised that in order to be myself I had to leave it all - completely and utterly.”
June Campbell’s experience of Tantric sex in Tibetan Buddhism accords with the fact that lamas or rinpoches simply love to achieve orgasm through sexual intercourse, which is no different from ordinary sex. However, the living “Buddhas” of Lamaism (Tibetan “Buddhism”) claim that their Tantric sex is a noble religious practice.
As the Dalai Lama explains in his book Mind of Clear Light: Advice on living well and dying consciously:
Through special techniques of concentration during orgasm competent practitioner can prolong very deep, subtle, and powerful states and put them to realize emptiness. However, if you engage in sexual intercourse within an ordinary mental context, there is no benefit. (The XIV Dalai Lama, translated and edited by Jeffrey Hopkins, Mind of Clear Light: Advice on living well and dying consciously, Atria Books, 2003, p.177)
However, the Dalai Lama’s statement about using prolonged orgasm to realize emptiness is erroneous because the so-called enlightenment in Tibetan “Buddhism” is to realize the state of clear light during the sexual couple-practice. In reality, such a state is still within the scope of the conscious mind, which is a dharma arising depending on conditions; the conscious mind will certainly disappear in a dreamless sleep or a coma. How can it be deemed as a state of enlightenment?
In contrast, the Tathagatagarbha realized in true enlightenment is an everlasting dharma and will never cease to exist at all times and places. One needs not to realize it through sexual enjoyment where no thoughts arise, as the tantric Buddhists do for their fake emptiness. As a matter of fact, even if one’s head is full of illusory thoughts, the emptiness-nature of his Tathagatagarbha is still eternally existing and clearly manifests itself; as the Sixth Patriarch described, “Without eliminating all kinds of thoughts, one attains Bodhi all the time.” The Tathagatagarbha can be experienced at any time or place; a truly enlightened person can clearly see that the Tathagatagarbha (the Alayavijnana) operates continuously in every individual’s body. How can enlightenment only be attained during sexual orgasm?
Chairman Zhang further indicates that it is rather rare to see such a brave and wise lady like June Campbell. As she published her book, Traveller in Space, to disclose the fact about the sexual practice of a prominent lama and the erroneous core doctrine of Tibetan Tantric Buddhism, June Campbell was not only regarded as a wicked heretic but also reviled as a liar or a demon by others.
As stated in the book,
I was reviled as a liar or a demon. …”In that world he was a saintly figure. It was like claiming that Mother Theresa was involved in making porn movies.”
But it was not fear of the response which made her wait a full 18 years before publishing her revelations in a volume entitled Traveller in Space…It took her that long to get over the trauma of the experience.
“I spent 11years without talking about it and then, when I had decided to write about it, another seven years researching. I wanted to weave together my personal experience with a more theoretical understanding of the role of women in Tibetan society to help me make sense of what had happened to me.”
Finally, Chairman Zhang highly applauds Miss Campbell. Due to her great bravery, many female Buddhists who were sexually assaulted by lamas gain widespread support and the public can see through the true colors of Lamaism –Tibetan Tantric Buddhism. Furthermore, the True Enlightenment Education Foundation has been dedicating itself to saving all females and people from Lamaism, a cult cultivating the Couple-Practice Tantra. (Reported by the Interviewing Team)
Editor’s Note:
This article is an English version of the Chinese edition published on
March 30, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/32
2012-06-27
Best-Selling Buddhist Author of the Tibetan Book of Living and Dying Accused of Sexual Abuse in the States
In the book The Sexual World of Lamas, an article reported by Don Lattin in the Free Press (San Francisco) on Nov. 10th, 1994 is quoted:
$10 million civil suit filed in Santa Cruz by a woman who says Sogyal Rinpoche, author of the Tibetan Book of Living and Dying, "coerced" her into an intimate relationship
According to the lawsuit, an anonymous woman identified only as "Janice Doe" came to Rinpoche for spiritual guidance last year at a retreat sponsored by the Rigpa Fellowship meditation center in Santa Cruz, but was "coerced into an intimate relationship" with the Tibetan guru. (Retrieved from
http://www.well.com/conf/media/SF_Free_Press/nov11/SF_Free_Press.htm
http://www.well.com/conf/media/SF_Free_Press/index.html)
Chairman Zhang explains that lamas, gurus or living “Buddhas" of Tibetan "Buddhism" always lure people into practicing the copulation tantra in the name of "spiritual guidance, benediction, empowerment, etc." For instance, according to the Dalai Lama, one must have physical sexual partners to attain great achievement. The Dalai Lama says:
“In Guhyasamaja, in the section related to entering into union with a consort, it is said that if the consort is an action seal, a live consort, visualizing deities on her body becomes an actual body mandala practice. But if one is entering into union with a visualized consort, it does not.”(Dalai Lama XIV, The Union of Bliss and Emptiness, Snow Lion Publications, New York, 1988, p. 73-74)
The Free Press also reported:
“Sogyal claimed (she) would be strengthened and healed by having sex with him and that to be hit by a lama was a blessing," the lawsuit states.
Chairman Zhang says this is a favorite trick consistently used by Tibetan "Buddhist" lamas or gurus. They claim to be able to enhance practice through sexual union and lure many ill-informed females into bed with them to practice the copulation tantra. The Dalai Lama also advocates this in his book:
“In Highest Yoga Tantra, even the first step of receiving empowerment is possible only on the basis of the presence of a complete assembly of male and female deities. …
In such cases of union, if the realization of one of the partners is more advanced, he or she is able to bring about the release, or actualization of the resultant state, of both practitioners.” (A Survey of Paths of Tibetan Buddhism, under the section of "Women and Buddhism")
With the same trick, Master Shenglun sexually assaulted a female follower last year (2011) in Taiwan. He is also a qualified living “Buddha,” certified by a Sakya Dharma King as the Tibetan “Buddhist” Rinpoche Kunga Rinchen Dorje.
The judicial police found that a bhiksuni, who was in charge of the general affairs in the temple, was a sex broker. She introduced female adherents to Master Shenglun to let him sexually abused them. The victims accused her of having brainwashed them into believing “it is a blessing from the Master.” This is really pathetic and just goes to show, whether in Taiwan or in the States, lamas all exercise the same trick. As the fundamental doctrine of Tibetan "Buddhism" is the sexual union, the practice of copulation tantra is inevitable and the sexual abuses are definitely not isolated cases.
The Free Press further stated:
The suit -- which accuses Rinpoche of fraud, assault and battery, infliction of emotional distress and breach of fiduciary duty -- also charges that the Tibetan lama has "seduced many other female students for his own sexual gratification."
To satisfy his/her sexual desire is essentially the core practice that a Tibetan "Buddhist" guru must carry out. The Dalai Lama advocates in his book, The Dalai Lama at Harvard, that due to the nature of the response of our physical body, the different levels of consciousness would then be subject to change. The strongest change in the level of consciousness that can be utilized by a practitioner occurs during sex. Because of this fact, sex is used as a technique of tantric path.
The Free Press also reported:
Sandra Pawula, spokeswoman for the Rigpa Fellowship of Santa Cruz, one of many meditation centers in the United States, Europe and Australia, declined to comment about the allegations, but said that Rinpoche is not married and does not claim to be a celibate monk. Rinpoche, who lives abroad, could not be reached for comment.
This is exactly one of the lamas’ typical tactics: first to extol themselves to be pure precept holders with high levels of attainment in practice; then, once the sex scandals hit the headlines, a spokesperson would make an excuse or untrue statement such as “Rinpoche is not married and does not claim to be a celibate monk...” In addition, after the exposure of the sex scandals, the tantric lamas in trouble will immediately leave the country. This same scenario happens in Taiwan as well. The most well-known case is probably Linla Rinpoche, an Abbot Khenpo from a Dzogchen Monastery of Tibetan “Buddhism.” He sexually assaulted more than twenty females, forcing the victims to perform oral sex and swallow his semen, which he claimed to be the “white bodhi” (semen) especially granted to the female disciples. After the scandal broke out on July 14, 2006, Linla Rinpoche immediately left Taiwan to avoid criminal prosecution. He also instigated other tantric members to denounce the accusers and he himself refused to make any statements on the scandal in an attempt to let the case bygone and fade away.
Another similar case happened with Sogal Rinpoche. Sogyal Rinpoche not only sexually abused one woman, but many other females were also his victims.
The Free Press further reported:
Another woman allegedly abused by Rinpoche, Victoria Barlow of New York City, said she is “disgusted by the way the Tibetans have manipulated the reverence Westerners have for the Buddhist path.” Barlow, 40, said she first met Rinpoche in the mid-1970s, when she was 21, and that she was sexually exploited by him during meditation retreats in New York and Berkeley. “I went to an apartment to see a highly esteemed lama and discuss religion,” she said in an interview with the Free Press. “He opened the door without a shirt on and with a beer in his hand.” Once they were on the sofa, Barlow said, the Tibetan “lunged at me with sloppy kisses and groping.” “I though I should take it as the deepest compliment that he was interested and basically surrender to him,” she said. . . . “The Dalai Lama has known about this for years and done nothing. There is a real code of secrecy and silence,” said Barlow.
Retrieved from http://www.well.com/conf/media/SF_Free_Press/nov11/guru.html)
From the aforementioned report, we clearly see that Sogyal Rinpoche sexually abused women and this kind of vile behavior stems entirely from the teaching of the sexual Couple-Practice Tantra in Tibetan “Buddhism.” Indeed, there is a real code of secrecy and silence in Tibetan “Buddhism.” For example, the Dalai Lama says in his book that "the practice of Tantrism should be conducted in secret." (Dalai Lama XIV/translated by Huang Chilin, Love in Perfection, China Times Publishing Company, September 1, 1991, 1st edition, pp. 149)
Certainly, the Dalai Lama must have known about the notorious sex scandals of all the lamas over the years. Given that the sexual “Highest Yoga Tantra” is the fundamental tenet of Tibetan “Buddhism” and the Dalai Lama himself has repeatedly furthered the propagation in his books, he can only turn a deaf ear and blind eye to these scandals in an attempt to let them be forgotten by the public.
Lastly, Chairman Zhang indicates that many female adherents in Tibetan “Buddhism” are actually lamas’ female consorts, which is still a secret to most people. In reality, the sex scandals divulged to the public are merely the tip of the iceberg. Many more sexual assault cases committed by lamas have not yet been brought to light. Hopefully, the general public can beware of Tibetan “Buddhism” and warn friends, relatives, and family members to stay away from this sex cult. (Reported by the Interviewing Team)20120610
Editor’s Note:
This article is an English version of the Chinese edition published on
March 21, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/31
2012-05-15
真心新聞網：從藏傳佛教卡盧仁波切二世「心碎在法國」 聽到來自藏傳佛教內部改革的聲音
（真心新聞網採訪組台北報導）藏傳佛教卡盧仁波切二世，在自拍影片「卡盧仁波切的自白Confessions of Kalu Rinpoche」中，以自身的經歷，踢爆喇嘛圈內性侵男童、爭權奪利的實況，更在自己的部落格寫下「心碎在法國 Broken hearted in France」。2011年4月19日，雖然他繼承了老卡盧仁波切的頭銜與資財，但他道出「厭倦了佛法政治，厭倦了佛法交易」的心情，告訴讀者：他需要支持，去改革「濫用權力、濫用金錢的制度」，將之改變為「尊重人、尊重修學者的制度」。以下是他最真切的自白：很多人告訴我不少喇嘛多年來所做的不當行為；更甚者，他們之間存著深刻的不滿以及不合。為了保護中心和佛法的利益，我要求那些喇嘛下台。很可恥的，喇嘛們的回應是他們已經決定派律師來否定我身為本派及中心精神領導的權力。
As a matter of fact, many people have come to me and informed me about the misbehavior of some of the lamas over many years; moreover there is a deep unhappiness and disharmony among the residents. In the interest of protecting the center and the Dharma I requested the lamas there to step down. Shamelessly, in response, those lamas have decided with a lawyer to deny my authority as spiritual head of the lineage and this center.
喇嘛們時常說奉獻。奉獻、奉獻、奉獻，但是當我需要做出會牴觸他們計畫的改變時，卻得不到同意，也沒有奉獻。我厭倦了佛法政治。我厭倦了佛法交易。
Many times lamas talk about devotion. Devotion, devotion, devotion, but when I need to make a change that counters their plans, there is no agreement, no devotion. I am tired of Dharma politics. I am tired of Dharma business.
既然這麼多年來，真誠的修行者來過（譯註：指法國勃艮第大區噶舉閉關中心Kagyu Ling），他們有的離開，有的感到失望，有的感到傷心…該是重新連結、將一切推回軌道的時候了。
Since all those years, sincere practitioners have come, many have left, many have been disillusioned, many are sad, it is time to reconnect and put things back on track.
我想要改革這個濫用權力、濫用金錢的制度，將它改變為尊重人、尊重修學者的制度。我想要護持佛法。我想要保持佛法的純淨。我想要護持Kagyu Ling。
I want to change the system for a system that doesn’t involve abuse of power or abuse of money and is respectful of people and students. I want to keep Dharma safe. I want to keep Dharma pure. I want to keep Kagyu Ling safe.
我需要你們的祈禱和支持，將這一切推向正確的地方。請在這個艱難的時刻加入祈禱，和我們一起行動。很抱歉用壞消息打擾你們。我知道你們有工作、有家庭義務，但這一次，我真的需要你們。
I need prayers and support from all of you to put it right. Please join us in prayer and action during this difficult time. Sorry to bother you with bad news. I know that you have professional and family obligations, but at this time I really need you.
(出處：http://www.paldenshangpa.net/2011/04/broken-hearted-in-france/)
正覺教育基金會張董事長說，這無疑是卡盧二世的真情告白。因為他從童年起，就已經親身經歷喇嘛們「看似佛教徒」，卻沒有慈悲、謙和的兇狠嘴臉；他的同寺喇嘛對他性侵，他的老師持刀想要殺他；以及資深大喇嘛企圖控制他，以便取得權力、金錢的支配權。
張董事長指出：事實上，對照喇嘛大老對他這個轉世靈童的「虎視眈眈」，卡盧二世並不認為自己真的是卡盧一世的轉世：
閉關3年後，所有的人對我起了興趣，因為他們認為我有顯赫的資格以及我能記得我的過去世；其實並非那麼一回事。
After 3 years retreat, all the people are interested because you know they kind of think that I have this great qualification and something which I can remember about my past life and it's nothing like that.
(http://youtu.be/z5Ka3bEN1rs)
我得到了上一世卡盧仁波切的轉世認證，也因為上一世卡盧仁波切的名號，讓我得到所有法友弟子們的尊敬，然而坦白說，我自己並不太相信這件事，為什麼呢？……如果說我是仁波切的轉世的話，這些佛法的道理應該在一出生，就自然而然的明白了悟，但是事實上我還是需要透過很多的學習、很多的努力。
(http://www.towisdom.org.tw/03-mag/557/tow557-05.pdf)
張董事長說，只要仔細聆聽，就不難理解為什麼卡盧二世會說「我所看到的這些佛教徒都不是佛教徒─他們看起來像佛教徒，說話像佛教徒，行為像佛教徒─我感到很困惑。」
I see all these Buddhist people who are not Buddhist. They look like a Buddhist and they sound like a Buddhist and they act like a Buddhist and I am so confused.
(http://youtu.be/z5Ka3bEN1rs)
因為，事實上高階喇嘛圈就是權力慾望的共同犯罪體，他們所謂的修行，是為了取得掌握世俗的權力，一切的行為都在這個最高原則下進行。張董事長說：卡盧二世在「卡盧仁波切的自白Confessions of Kalu Rinpoche」片中，坦白自爆喇嘛體制內不為人知的犯罪惡行：他們對外示現慈悲、仁愛、護法，事實上關起門來對付年幼的「轉世靈童」毫不手軟；他們的目的只有一個：控制這個所謂卡盧一世的轉世再來人，就能夠掌控整個教派的政治資源，包括金錢與權力。
張董事長認為，卡盧二世的遭遇不是個案，因為翻開喇嘛教的歷史記錄比比皆是；藏傳佛教教內的權力傾軋、互相鬥爭，甚至血腥暴力、刺殺暗殺，在在都經過史家驗證與記錄。但是卡盧二世值得我們讚歎，他敢於披露自己在教內的種種駭人遭遇，敢於向世人揭示藏傳佛教的黑暗醜陋面，並且利他之心：他有責任、有企圖改革藏傳佛教這個「濫用權力、濫用金錢的制度」。
對此，張董事長表示：卡盧二世所顯露的，不是對整個喇嘛共同犯罪體的順服，而是他對藏傳佛教的親身經歷、對黑暗體制的指控，以及他對自己的期許。張董事長衷心盼望：藏傳佛教內能有越來越多這樣的人，出來揭露教內的非人性手段、操控權力的真實內幕。
值得觀察的是：當藏傳佛教隨著達賴喇嘛、諸仁波切、大小活佛出走西藏，活躍在自由民主的歐美各國時，新一代年輕喇嘛接受了西方的民主、人權思潮，會對藏傳佛教產生什麼樣的量變及質變？ 張董事長認為，卡盧二世絕對不會是唯一一個跳出來向自家體制喊話的喇嘛，這從夏瑪巴公開揭露丹麥籍喇嘛Ole Nydahl性交雙修已經可以看出端倪。
尤其卡盧二世在《卡盧的自白Confessions of Kalu Rinpoche》、《心碎在法國 Broken hearted in France》、以及其它演說中流露的，明顯沒有傳統喇嘛沆瀣一氣、橫柴強入灶的歪理強辯。相反的，他正式揭發喇嘛們追逐權勢、彼此不滿、互相鬥爭的實情，以及喇嘛們甚至不惜訴請律師、想要將他拉下龍頭寶座。這顯示出卡盧二世本身不是一個具有傳統喇嘛思惟的喇嘛，他的作為流露出西方尊重個人、尊重民主、尊重自由、尊重人權的影響。
張董事長進一步說，西藏喇嘛將邪惡的教法帶到歐美，污染那塊土地，但那塊土地所開的民主人權的花，香氣卻反過來吹到喇嘛陣營裏，影響新一代喇嘛。活躍於歐美的喇嘛很清楚知道：要踩上別人的土地，得先「入境隨俗」。喇嘛們原本是為了方便傳法，不得不學習調整；但最後他們可能會受到西方文化的影響，反過來省思自己所在的體制哪裏不對勁？哪裏有問題？哪裏需要改革？
張董事長認為，從卡盧二世身上，確實看到了這個影響，雖然卡盧二世並不知道自己從小接受的佛法教育是錯的、是偽佛法、是性交修行、是權力惡鬥、是鬼神信仰、是原始宗教，但他一心一意想要改革喇嘛體制，值得隨喜讚歎。同時也期待這能夠是喇嘛教「改邪歸正」的契機；我們期待他們能夠從觀察問題，正視體制的整體黑暗面，勇於揭露、勇於挑戰，最後認清自己的本質是印度教的性力崇拜、慾望深淵，從而進一步革除性交教義回歸正統佛教，並承認藏傳佛教不是正統佛教，勇敢正名為喇嘛教。最後張董事長表示，這不是一件一蹴可幾的事，但我們衷心期待：卡盧二世可以是這個契機。(採訪組報導)20120512
正覺教育基金會採訪組
轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/222
2012-05-11
Real Lamas Perform Real Sexual Practice -Exposing the Lies Made by Dawa Tsering, Director of the Tibet Religious Foundation of H. H. the Dalai Lama (Part 3)
(By the True Heart News interviewing team in Taipei)
Radio Free Asia (U.S.-funded) broadcast an interview, with Chairman Zhang of the True Enlightenment Education Foundation, Teacher Yu Zhengwei, and Dawa Tsering, Director of the Tibet Religious Foundation of H. H. the Dalai Lama on Dec. 7, 2011.
Dawa Tsering said, “Sutras clearly stipulated that the fully ordained monks who have received precepts are forbidden to have such practice, since they are not allowed to have any physical contact with females. Some lamas might have sexual affairs with females, but we can certainly see bad apples in all religions, as such behavior is considered deceitful. From the religious point of view, their deceitful grave sins, especially in the name of religion, will definitely cause them to fall down to hell after death.”
Chairman Zhang of the True Enlightenment Education Foundation points out that every time a sex scandal involving a Tantric lama surfaces, the typical explanation provided by the Tibet Religious Foundation of H.H. the Dalai Lama is that the lama in question is fake or sex scandals also happen in other religions to blur the focus.
It is plainly obvious that the core doctrine of Tibetan “Buddhism” is the Couple-Practice Tantra. The tantric practice of sexual union has been extremely popular in the Western world for decades. It is no surprise that allegations of sexual abuse by the lamas are frequent occurrences and it is certainly different from the isolated incidents of other religions. It is rather an inevitable and continual result derived from the erroneous and wicked Tantric doctrines. Unfortunately, the Taiwanese community has been poorly informed all along.
Some well-known Tibetan great living “Buddhas,” including Sogyal Rinpoche, author of the Tibetan Book of Living and Dying, and Kalu Rinpoche, a celebrated guru in Taiwan and the Western communities, have received wide media coverage abroad over their sex scandals. Such cases are fully illustrated in the new book of True Wisdom Publishing Co., The Sexual World of Lamas, a few extracts of which as follows:
Best-selling Buddhist Author Accused of Sexual Abuse
A $10 million dollar civil suit was filed in Santa Cruz by a woman who says Sogyal Rinpoche, author of the Tibetan Book of Living and Dying, "coerced" her into an intimate relationship. … "Sogyal claimed (she) would be strengthened and healed by having sex with him and that to be hit by a lama was a blessing," the lawsuit states.
(The Sexual World of Lamas, True Wisdom Publishing Co., 1st edition July 2011, Appendix XVIII)
On February 10, 1999, the UK’s Independent published an article revealing that for years, a celebrated Tibetan Buddhist lama has sexually abused victims (his adherents, disciples, etc). The reporter interviewed Ms. June Campbell, a Scottish religious philosopher. She revealed that she had for years been the secret sexual consort of the Tibetan Buddhist lama, Kalu Rinpoche. This article entitled, I was a Tantric Sex Slave, describes in detail about the practice of Tantric sex in Lamaism (Tibetan Tantric Buddhism). The words, “dakini, consort or Buddha mother” are poetic terms for a woman used by a lama for sex to practice the so-called dual operation of bliss and emptiness of the Highest Yoga Tantra, or the clear light of bliss. Sadly enough, these are females beguiled into becoming sex slaves by Tibetan Tantric lamas. Through these reports, readers can gain more insights into the essence of Tibetan Tantric practice and the true colors of the Couple-Practice Tantra. For more info please refer to The Sexual World of Lamas, appendix X.
Chairman Zhang further indicates, the fact that the sexual Tantra was greatly promoted by Kalu Rinpoche in the West was not only exposed by his own consort, the case was also commented by another well-known figure in Tibetan “Buddhism,” Shamar Rinpoche (a Tibetan, and a “Living Buddha Regent” title was conferred on him by the Karma Kagyu lineage before Ogyen Trinley Dorje was enthroned to the 17th Gyalwang Karmapa). He states:
In 1980 I came to the United States on my first trip to a western country. It was then that I finally learned how Vajrayana is promoted in western countries. I concluded that Chogyam Trungpa Rinpoche and Kalu Rinpoche were primarily responsible for introducing tantric union practices to westerners. As far as I understand, Chogyam Trungpa Rinpoche's philosophy about westerners is that they are highly motivated by sexual desire, inhabiting a realm of sexual desire. Because of that, he saw Tantra as fit for them. When Kalu Rinpoche taught union practice to westerners, he taught them that it was a Tibetan tradition that he had taught in Tibet in the same way. Indeed, Kalu Rinpoche was really highly trained in tantric teachings. The two of them strongly promoted Tantra in the West and as a result of their efforts tantric practice became a big hit in America, Canada and Europe. (The Sexual World of Lamas, Appendix VIII)
This clearly shows that the sexual practice of Tibetan Tantric Buddhism is very popular in the modern West, and it had been commonly practiced by Tibetan lamas in Tibet.
Furthermore, Diana Mukpo, wife and widow of Chogyam Trungpa Rinpoche wrote a book Dragon Thunder: My Life with Chogyam Trungpa, in which she talks about the many sexual scandals of Chogyam Trungpa Rinpoche, and describes the promiscuous life style of his successor, Osel Tendzin. Osel Tendzin was infected with the AIDS virus and sexually transmitted the disease to a female disciple - she was just one of many un-named female disciples who were qualified as Tendzin’s sexual partners.
Buddhist Sect Alarmed by Reports that Leader Kept his AIDS a Secret
The biggest branch of Tibetan Buddhism in America has been stunned with reports that its spiritual leader, whose homosexual activity was known to the movement's insiders, has been infected with the AIDS virus since 1985 but did not acknowledge the problem until last December when a companion was also found to be infected. …It was founded in 1970 in Boulder, Colo., by the Venerable Chogyam Trungpa Rinpoche, who named Tendzin as his successor before he died in 1987. (The Sexual World of Lamas, appendix XXII)
Chairman Zhang points out that if Dawa Tsering would still lie that the lamas in question were all fake ones, let us ask Dawa Tsering the following questions: Is Sogyal Rinpoche, author of the world-bestselling book Tibetan Book of Living and Dying, a fake lama? Is Kalu Rinpoche, who promotes the Couple-Practice Tantra extensively in the Western countries, a fake lama? Are both Chogyam Trungpa Rinpoche and his successor Osel Tenzin also fake lamas? Is the Dalai Lama, who diligently propagates the Couple-Practice of the Highest Yoga Tantra, a fake lama? In actuality, these lamas mentioned above are all prominent figures in Tibetan “Buddhism.” Would Dawa Tsering also attempt to deny this fact and argue that they are all being unjustly accused?
The Dalai Lama, the head leader of Tibetan “Buddhism,” explicitly states in his books that a monastic can practice the copulation tantra and would not violate the monastic precepts. The Dalai Lama says:
For Buddhists, sexual intercourse can be used in the spiritual path because it causes a strong focusing of consciousness if the practitioner has firm compassion and wisdom. Its purpose is to manifest and prolong the deeper levels of mind (described earlier with respect to the process of dying), in order to put their power to use in strengthening the realization of emptiness. Otherwise, mere intercourse has nothing to do with spiritual cultivation. When a person has achieved a high level of practice in motivation and wisdom, then even the joining of the two sex organs, or so-called intercourse, does not detract from the maintenance of that person’s pure behavior. Yogis who have achieved a high level of the path and are fully qualified can engage in sexual activity and a monastic with this ability can maintain all the precepts. (The XIV Dalai Lama, translated and edited by Jeffrey Hopkins, How to Practice: The Way to a Meaningful Life, Pocket Books, a division of Simon & Schuster, Inc. NY, 2002, p.193.)
According to the Dalai Lama’s statement, Dawa Tsering apparently lies about the fact that Tibetan “Buddhist” monks are not allowed to practice the Couple-Practice Tantra. Actually, for Tibetan Tantric practitioners, either lay or monastic, their final goal is to cultivate the couple-practice of copulation with the female adherents. If the couple-practice tactic is rejected, the lamas would sexually molest the female followers in the name of “love for all.” This social phenomenon has been quite common in Taiwan lately and Tibetan Buddhist authority has its own way to handle such disgraceful incidents committed by Tibetan Tantric lamas. The typical scenario would be that they first asserted that the lamas in questions are fake ones. In case lamas are proven to be real, they would explain that the sexual abuses committed by the lamas are just isolated incidents. Meanwhile, they would try to offer an out-of court settlement; if it failed, they would instigate their followers to threaten the victims altogether. When the judicial system starts to investigate the case, the trouble-maker would then flee from Taiwan. After the incidents finally fade away, lamas would again re-enter Taiwan under a different name and continue to propagate the Couple-Practice Tantra and mislead the Taiwanese female adherents.
Such typical tactics are their routines to handle the repeated sexual scandals committed by Tibetan lamas. For example, Sogyal Rinpoche, author of the world-bestselling book Tibetan Book of Living and Dying, had sexually assaulted many females. After the scandal broke on November 10, 1994, in the U.S., California, Sogyal Rinpoche could not deny the allegations of abuse because fresh evidence against him was aired in a TV program. He then fled out of America and paid an unknown amount of compensation to settle out of court in private. He also refused to make any public statements on the scandal in an attempt to let it bygone and be forgotten. Moreover, the sexual abuse cases by lamas have happened almost every year recently in Taiwan. The most well-known case would be the scandal happening on July 14, 2006. Linla Rinpoche, a lama of Abbot Khenpo at Dzogchen Monastery of Tibetan Tantric Buddhism, not only sexually assaulted more than twenty females but forced the victims to perform oral sex and swallow his semen, which he falsely claimed to be the “white bodhis” (semen) especially granted to the female disciples. After the scandal broke, a related spokesperson of the Tibet Religious Foundation of H.H. the Dalai Lama claimed right away that Linla Rinpoche was a fake lama. As soon as the judicial system began to investigate the case, Linla Rinpoche immediately left Taiwan to escape the criminal prosecution. Naturally the case went down like a lead balloon and faded from the public’s memory eventually.
Fortunately, in recent years, after the True Enlightenment Education Foundation has uncovered the true face of Tibetan Tantric Buddhism, the general public gradually acknowledge the serious problems caused by the couple-practice tantra. Last November (2011), the lama Shenglun, a rinpoche certified by the Dharma King of the Ngorpa Sakya Sect of Tibetan Tantric Buddhism, was accused of committing sexual abuses. In lama Shenglun’s bedroom, the police found twenty books about the copulation-practice and sexual orgasm, as well as the naked couple-body “Buddha” statues. What’s more pathetic was that the nuns in the monastery served as matchmakers in search of copulating partners for the lama Shenglun. According to the media reports, he selected young and attractive females for copulating partners. We deplore this fact that the promiscuous Couple-Practice Tantra has already infiltrated Buddhist temples in Taiwan! It has also proven that for those who have practiced Tibetan Tantric Buddhism, they are bound to be on the path to the couple-practice of copulation. Nevertheless, the truth will eventually come to light, and the sexual molestation cases will be exposed by the media sooner or later.
Lastly, Chairman Zhang appeals: The Foundation is calling for the public to stay away from such counterfeit Buddhism. We hope that all Buddhist monks can also step forward courageously to get rid of “Tibetan fake Buddhism” and restore the Buddhist community to its pure practice. We also hope that none of the religious practitioners would follow the example of Tibetan Tantric Buddhism in the name of religious practice. Thus, we are in hope that the government could be strong enough to dispel this “sinister cult,” which is based on its illicit tenet of the couple-practice tantra and violates social moral, from Taiwan. (Reported by the Interviewing Team)20120507
Editor’s Note:
This article is an English version of the Chinese edition published on
January 24, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/29
2012-05-05
真心新聞網：藏傳佛教領導人染上愛滋病─喇嘛得性病是個案嗎？
（真心新聞網採訪組台北報導）正覺教育基金會董事長張公僕先生表示，經過真心新聞網長期報導介紹之後，大眾開始知道藏傳佛教的教義本質就是男女雙修法，這就是造成喇嘛性侵的醜聞不斷的原因。所以常常親近藏傳佛教喇嘛的女性不僅有遭受性侵的危險，甚至還有得「性病」的危險。現在舉《喇嘛性世界》所引用一篇藏傳佛教領袖得到愛滋病的報導，來跟大眾說明即可了知。張董事長接著表示，在《喇嘛性世界》第63頁~72頁引用了一篇英文報導，其中提到：「有報導指出，藏傳佛教在美國最大宗派的精神領袖已於1985年染上愛滋病，但他卻一直隱瞞事實，直到去年12月一名同伴也染上愛滋病，他才承認此事。這些報導震驚了他的信徒圈，因為他的同性戀行為只有宗派裡的內部人才知道。一位組織裡的主管聲稱這樁醜聞為道德上一場「悲慘的大災難」。當事人為45歲的歐澤天津Ozel Tendzin，出生於美國，擔任國際金剛界Vajradhatu佛教組織的領導者。….. 有幾位親近該宗派高層主管的受訪者證實了Tendzin 的一位年輕男性伴侶和其一位女性友人已經被檢查出是愛滋病病毒的帶原者。」(《喇嘛性世界》，正智出版社，頁63~64)
這篇報導的Los Angeles Times 的報紙網頁：
http://articles.latimes.com/keyword/ozel-tendzin
http://articles.latimes.com/1989-03-03/news/mn-245_1_american-buddhist
而全文資料來源：
http://www.american-buddha.com/sect.alarmed.htm
張董事長表示，藏傳佛的核心修行就是無上瑜伽的譚崔瑜伽—男女性交的雙身法，因為達賴喇嘛在書中坦白的說：【對於佛教徒來說，倘若修行者有著堅定的智慧和慈悲，則可以運用性交在修行的道上，因為這可以引發意識的強大專注力，目的是為了要彰顯與延長心更深刻的層面（稍早有關死亡過程時曾描述），為的是要把力量用在強化空性領悟上。】（達賴喇嘛著，丁乃竺譯，《修行的第一堂課》，先覺出版股份有限公司，2003年5月初版7刷，頁177-178。）
甚至藏傳佛教祖師宗喀巴於《密宗道次第廣論》中也這樣說：【為講經等所傳後密灌頂，謂由師長與自十二至二十歲九明等至，俱種金剛注弟子口，依彼灌頂。如是第三灌頂前者，與一明合受妙歡喜。後者，隨與九明等至，即由彼彼所生妙喜。……】（宗喀巴著，法尊法師譯，《密宗道次第廣論》，妙吉祥出版社，1986年6月初版，頁399–400。）
也就是修雙身法無上餘伽時要同時與九位明妃同時進入性高潮的樂空雙運，所以當上師喇嘛得到愛滋病或者其他性病的時候，與他合修雙身法的一切明妃與信徒都免不了被感染；而喇嘛們遵守喇嘛教的根本教義-輪座雜交，因此愛滋病或者性病的感染範圍將會擴大。
張董事長進一步說明，我們可以思考一下：這一起藏傳佛教領導人得愛滋病的案件只是個案嗎？其實不然，這些修譚崔性交的喇嘛們，他們會得性病的情形應該很普遍，只是一般民眾沒有資訊知道罷了。在《馮玉祥將軍自傳》這本書中，談到民國初年時期，蒙古地區的藏傳佛教（喇嘛教）中的活佛、喇嘛，因為修雙身法感染梅毒而爛塌了鼻子的事實。據馮玉祥將軍說︰
「談到人口，蒙古本有一千二百萬人。在滿清長期統治之後，今已減少至五十萬人。滿清利用喇嘛教以統治蒙古人民，凡有兄弟八人者，七人須當喇嘛；兄弟五人者，四人須當喇嘛；僅有一人可為娶妻生子的平民。當喇嘛者有紅黃緞子穿，又可坐享優厚的俸祿。女子沒有充當喇嘛的福氣，但又難找得相當的配偶，於是都做了內地人洩慾的對象。
因為由本部內地來的文武官吏及軍隊、商人，都以道遠不能攜帶家眷，他們都可以在這裡找到臨時太太。一方面是七八個蒙古男子僅有一個妻子，一方面是一個蒙古女子，有若干的內地人為她的臨時丈夫，事實上形成一個亂交的社會。同時男女衛生都不講究，染上淋病、梅毒以後，唯有聽其自然。當時活佛即患梅毒，爛塌了鼻子。據說目前檢查結果，蒙古青年十七歲至二十五歲者百分之八十五都患有花柳病；二十五歲以上者，所占百分比自然更大了。這種現象是太可怕了，若聽其繼續存在，馬上就會有滅絕種族的危險！」
(摘錄自馮玉祥著，《馮玉祥將軍自傳—我的生活》第三本，頁556。)
張董事長接著表示，我們再舉另外一則資料—《蔣經國自述》，來說明喇嘛性病嚴重的問題：
那裡喇嘛的私生活非常的壞。在那邊差不多家裡有三個兒子的，一定要送一個去做喇嘛，而那裡的婦女，認為和喇嘛發生了性的關係，是最光榮，同時也可以贖去一切罪惡的。所以，那些喇嘛，差不多都染有梅毒。(易孟醇編輯，《蔣經國自述》〈新的青海〉，湖南人民出版社，1988年9月第一版第一刷，頁140。)
我們從這些案例，就可以發現喇嘛教（藏傳佛教）的譚崔性交，一定與性病感染脫離不了關係，從古時候到現今社會都是一樣，因為喇嘛們修無上瑜伽譚崔性交，就得要和很多女信徒雜交，而且已受密灌的女信徒也不會只與一位密宗男上師性交，因為這就是藏傳佛教密宗譚崔瑜伽的教義，因此任何親近他們而接受秘密灌頂的人，感染性病只是遲早的問題。
張董事長最後語重心長的表示，為了保護所有的男性和女性們，以及我們的下一代，我們要讓大家知道喇嘛教不是真正的佛教，喇嘛教的雙身修法必定會造成社會上許多動盪不安，婦女除了有被性侵的危險之外，甚至還有被傳染性病的可能，然後再傳染給家裡的丈夫。因此我們大家要發揮慈悲心，告訴周遭的親朋好友們遠離這樣男女雙修的宗教，如此才不會讓下一個雙修性侵或得性病的悲劇，發生在您我的親朋好友身上。(採訪組報導)20120504
正覺教育基金會採訪組
轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/220
真心新聞網：誰是藏傳佛教的具格弟子─從丹麥籍喇嘛尼達爾的性侵案談起
（真心新聞網採訪組台北報導）丹麥籍喇嘛尼達爾（Ole Nydahl）日前於瑞士傳出被女弟子指控他濫用權力、宗教性侵和持有種族意識。瑞士的菩提道中心（Bodhi Path Center）共有5處，人們指稱該法門為真正的邪教，領導人尼達爾喇嘛因與女弟子的關係遭到性侵的質疑，他的前弟子們怨訴他濫用權力並有種族主義。尼達爾喇嘛現年70歲，出生於丹麥，曾就讀於德國杜賓根大學、慕尼黑大學。他與妻子漢娜（Hannah）至尼泊爾新婚旅行時，接觸到藏傳佛教噶瑪噶舉派，先後親近第十六世噶瑪巴讓炯日佩多杰（Rangjung Rigpe Dorje）、十七世噶瑪巴聽列泰耶多傑（Karmapa Trinley Thaye Dorje），返歐後廣設金剛乘禪修中心，堪稱在歐洲推廣藏傳佛教的重要人物。
依據諸多資料顯示，尼達爾喇嘛不僅完整地傳承了藏傳佛教的譚崔修行，自己更身體力行奉行不輟，瑞士、德國等國均已傳出多起受害女性指控尼達爾宗教性侵的案件。32歲、職業為通訊顧問的瑪麗安娜‧胡伯（Marianne Huber）說：「我親眼見識了金剛乘禪修中心的菁英主義、種族主義和性別歧視。」瑪麗安娜曾在尼達爾主持的金剛乘禪修中心修學過兩年，一開始她曾著迷於尼達爾所傳授的藏傳佛教教法。對此，蘇黎世的邪教專家施密特教授（Professor Georg Schmid）分析說：「尼達爾喇嘛的魅力在於他向弟子們保證，追隨他能夠充分享受生活、性愛、成功、以及開悟。」
瑪麗安娜說，尼達爾對她的魅力很快就褪去了。因為她在一次夏令禪訓營中，注意到尼達爾額外帶了兩名辦公室女性輪流伺候他。而他在六個月內，先後跟多位女弟子發生性關係。瑪麗安娜對他提出質疑時，尼達爾回答說：這些女人應該都很開心，因為她們跟他有了連結的關係。
美國威斯康辛的論壇報「La Crosse Tribune」專欄作家Joe Orso也在2009年11月15日的〈尼達爾喇嘛：佛學教師還是江湖郎中？ Lama Ole: Buddhist teacher or charlatan?〉披露尼達爾性交修行的事實。他電話訪問尼達爾有關他與女弟子發生性關係的事，尼達爾「沒有否認」，並且回答說：「我們的性行為中沒有一點師生關係，她們是金剛乘佛教徒，但在那一刻她們不是我的弟子。她們是平等的夥伴。」
http://lacrossetribune.com/news/local/article_bc6ed916-d197-11de-85b7-001cc4c002e0.html
藏傳佛教一向對「門外漢」及初入門弟子否認性交修行。然而，從這位丹麥籍喇嘛承認性侵指控案，放眼到藏籍、華籍、歐美籍喇嘛都不斷傳出宗教性醜聞，在在證明了譚崔修行確實存在，更證明了藏傳佛教一向想要掩飾的性交修行教義，乃是欲蓋彌彰、欲休還說、及此地無銀三百兩。
正覺教育基金會張公僕董事長表示：在藏傳佛教基本教義的教導下，不分中外、不分國籍地不斷傳出宗教性侵案，這是本會多年前早以預計的，而且還會繼續有新的事例出現，這也證明了藏傳佛教中以性交修行的教義乃是事實，所在多有。藏傳佛教的修行，以男上師與女弟子的合體雙修為最高無上法門，認為能夠在性高潮中鍛鍊意識不起分別作用，以人類最大的肉體慾望來作為是否覺悟的標的，與佛教以親證第八識如來藏為證悟空性完全不同。藏密祖師及譚崔典籍更進一步教導修行者，只要能夠透過最粗重、最淫穢的雙修來達到專心受樂而不起語言妄想、自認為證得不分別的境界，就是修行的最大果德。
在藏傳佛教的高級實修中，必須使用多位實體明妃與上師，接受密灌弟子輪流地輪座雙修，證實了男女合修是藏傳佛教中高級「禪修」的唯一法門。因為此法不合社會倫理、公民道德及法律規範，因此在華人乃至藏人社會中一直隱而不揚、秘而不宣，美名為「秘密之教、不傳之密」，謊稱只有具根器的弟子才能直接被指示此一「直達成佛之道」的法門。
而對實行雙修的喇嘛上師而言，女弟子是性交修行的候選人。平時教導以譚崔法門的前加行，對她們洗腦說雙修是極為高級的法，不是任何人都能修的；如果上師能夠實修此法門，表示上師的證量非凡，能夠與上師合修的明妃們，亦可隨之「即身成佛」。在女弟子們潛移默化信受這些教導之後，不費吹灰之力就能使她們願意成為上師的明妃，並且在雙修之後誓守秘密，不向第三人訴說。
張董事長指出，外籍喇嘛們的雙修事實，對比了藏傳佛教一貫自相矛盾的說法。資料顯示：尼達爾喇嘛從學藏傳佛教，經歷了卡盧仁波切、天噶仁波切、第十六世噶瑪巴、第十七世噶瑪巴，藏傳佛教的譚崔修行隱藏又緊密包含在傳承法教之中。而紅帽法王夏瑪巴仁波切更曾經公開說：「邱陽‧創巴（Chogyam Trungpa）、卡盧（Kalu）仁波切是將譚崔性交法門引入西方的先鋒。…….西方人的性慾很強，活在性的世界裡，於是斷定譚崔性交是適合西方人的法門。卡盧仁波切把性交修行法門傳給西方人，並告訴他們，這是西藏的傳統，他在西藏也是以相同的方式傳授給信徒。」（《喇嘛性世界》第12-16頁）這說明了藏傳佛教之所以大舉轉向歐美，向外籍人士傳播，是因為他們是藏傳佛教喇嘛眼中「最具根器」的弟子，因此不需要對西方人要求傳統的規矩：欲學習藏密要先學習顯教經論三年，然後再觀察因緣、是否具足信心之後才授以「秘密之教」。 相反的，到西方傳教的先鋒喇嘛們都是有志一同地：一開始就全盤托出，開宗明義將藏傳佛教最精華、最核心、最要義、最根本的譚崔修行法門，教導給「性慾很強」的西洋弟子們。
認為外國人士是最具根器弟子的，不僅僅只限於邱陽‧創巴（Chogyam Trungpa）活佛、卡盧仁波切，包括藏傳佛教的大家長十四世達賴喇嘛在內，也是如此傳授法義。德國藏密評論家特利蒙地（Trimondi）認清藏傳佛教的真實面目之後，曾向瑞士Yabyum雜誌的記者表示，以前之所以信受達賴喇嘛、藏傳佛教，除了達賴喇嘛的個人魅力、看似民主科學的主張，另一個原因是藏傳佛教的核心「坦特羅」（Tantra，譚崔性交修行）：「我們似乎看到了一個追求兩性平等，不排斥性愛、甚至以性愛為中心主旨的宗教。」
http://www.trimondi.de/interv06.html
張董事長表示，夏瑪巴仁波切、德國特利蒙地的說法，甚至尼達爾喇嘛對自己雙修的行為坦言不諱，全都指向鐵錚錚的事實：男女合修是藏傳佛教的終極實修法門，只要高度認同性愛，性態度開放，喜愛性行為，就是「具格」弟子，可以直接授以性交修行密法。從這裡又指向另一個不爭的事實：藏傳佛教的「欲修密先修顯」，是演給「門外漢」看的煙幕彈、障眼法，因為只要深心信受男女性愛，甚至不排斥輪座雜交，就可以長驅直入，直接進入藏傳佛教的真正密法─譚崔性交修行。由於喜愛性交，這些外國籍喇嘛也會死心塌地地信受雙修教義，對藏傳佛教更加鼎力護持，以藏傳佛教的傳承為傲，大力推行藏密的性交「佛法」。
然而張董事長表示，藏傳佛教的喇嘛們表裡不一，對華人是一套、對洋人又是另一套；但是即使能夠欺瞞一時，也欺瞞不了永遠。在資訊互相交流頻繁而快速的今天，任何人都可以取得更透明、更接近事實的資訊，比對出藏傳佛教是徒具佛教形式，本質卻是性力崇拜的外道法。張董事長呼籲讀者，正統佛教決不會有二套教義，尤其不會教導眾生深入欲界法，讓眾生墮入更深重的輪迴，無法出離，乃至犯邪淫重罪下地獄。
在國外不斷有受害女性出面指控藏密喇嘛們雙修性侵的情形下，有智慧的人應該多方瞭解，認清藏傳佛教的真實面目，才能免於追求心靈解脫反而落入雙修陷阱，身心受創。(採訪組報導)20120501
正覺教育基金會採訪組
轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/219
2012-04-28
The Western Scholars' Criticism of Tibetan “Buddhism” - Exposing the Lies Made by Dawa Tsering, Director of the Tibet Religious Foundation of H. H. the Dalai Lama (Part 2)
(By the True Heart News interviewing team in Taipei)
Radio Free Asia (U.S.-funded) broadcast an interview with Chairman Zhang of the True Enlightenment Education Foundation, together with Teacher Yu Zhengwai, and Dawa Tsering, Director of the Tibet Religious Foundation of H. H. the Dalai Lama on Dec. 7, 2011. In the interview, Dawa Tsering said: “The True Enlightenment Education Foundation intends to slander Tibetan Buddhism, we doubt that the Chinese communist regime is involved; who else would have such strong motive to attack Tibetans?”
In reply to his statement, Chairman Zhang sternly points out that Dawa Tsering believes he could represent all the Tibetans, but in reality most Tibetans actually reject him because the Dalai Lama whom he serves wishes to restore Tibet to theocratic serfdom. Dawa Tsering could never represent all the Tibetans. As well, he cannot accuse the Foundation of attacking Tibetans because in truth the Foundation is merely informing the Tibetans not to be misled by counterfeit Buddhism. What the Foundation criticizes (not attacks) is solely the religion of Tibetan pseudo “Buddhism,” and it has nothing to do with the decent Tibetans who are also being deceived.
In reality, the True Enlightenment Education Foundation is not the only group that criticizes Tibetan “Buddhism.” There are scholars and women’s organizations in Taiwan, as well as scholars in the Western countries criticizing Tibetan “Buddhism” in essays and books. So will Dawa Tsering also defame these righteous people saying they are attacking Tibetans?
Moreover, Dawa Tsering accused the Foundation of having links with the Chinese communist regime and being financially backed by the Chinese Communist Party for the Foundation’s courageous act of refuting Tibetan “Buddhism.” This public accusation and defamation constitutes severe libel!
In fact, the True Enlightenment Education Foundation is indeed suppressed by the Chinese State Bureau of Religious Affairs which is governed by the Central Committee of CPC. Up to now, the Foundation is not allowed to propagate the Buddha dharma or teach publicly in China.
As to the accusation that the Foundation is being financially backed by the Chinese Communist Party, the financial records and accounts of the Foundation are all clear and in accordance with laws and regulations. Receipts are given for each and every donation and meticulous records are kept. These accounts are then verified by the accountant, and finally all records are checked by the government authorities. The Foundation has also been awarded by the government several times over the years as model organization setting an example to the general public. Additionally, the Foundation only has one bank account, which has never changed. Whoever makes monetary donations, from the Board of Directors to all the practitioners in the Foundation, each one is handed a receipt personally.
Chairman Zhang mentions that many Western scholars have written books to criticize Tibetan “Buddhism.” The Foundation members have also done some research and found the following sources which give more proof to Dawa Tsering’s dishonesty:
1. The hot topic of refuting the Dalai Lama is a central theme for Maxime Vivas, a senior French journalist and a late-night-news website conductor. In his book Dalaï-lama - Pas si zen: La face cachée du Dalaï-Lama (Dalai Lama - Not so “Zen‘’: The Hidden Side of the Dalai Lama), he discloses the true face of the Dalai Lama. This book will be printed in Chinese in February 2012. In this case, is Dawa Tsering also going to accuse him of being supported by the Chinese communist regime?
2. One of the Western scholars writing on this topic is Colin Goldner, a German psychologist and an authority in his field, publishing a book Dalai Lama-Fall eines Gottkönigs which breaks the myth of the Dalai Lama. In his book, he reveals the dark sides of the Dalai Lama, Tibetan Tantra and Tibetan “Buddhism.”
3. June Campbell, a Scottish philosopher who had been the secret sexual consort of Kalu Rinpoche, wrote and published her revelations in a volume entitled Traveller in Space: Gender, Identity and Tibetan Buddhism which probes the sexual doctrines of Tibetan “Buddhism” and Tibetan Tantric School. It took her more than a decade to get over the trauma of this ugly experience. She received numerous comments on her book from many females who were sexual consorts of lamas. Many experienced even more severe trauma than she.
4. Gilles Van Grasdorff is a French journalist and historian whose works include up to eighteen books centered on the subject of Tibet. One, called L'histoire secrète des dalaï-lamas (The Secret History of the Dalai Lamas), reveals the secrets of the past and present Dalai Lamas. Part of the book explores how tantric sex plays an important role in Tibetan “Buddhism.” The publisher of the book is Flammarion, the fourth most prestigious press in France.
5. A German couple, Victor and Victoria Trimondi, were close friends with the Dalai Lama and did in-depth research on Tibetan “Buddhism.” They were once captivated by the core essence of Tibetan Tantric Buddhism - a religion that does not rule out sexuality, but rather takes sexuality as its central nexus. They later wrote Der Schatten des Dalai Lama - Sexualität, Magie und Politik im tibetischen Buddhismus (The Shadow of the Dalai Lama - Sexuality, Magic and Politics in Tibetan Buddhism), disclosing how the Dalai Lama has used political power to provoke war, as well as how women are abused by the Couple-Practice Tantra.
6. A Swiss pastor named Bruno Waldvogel-Frei wrote a book Und der Dalai Lama lächelte…: Die dunklen Seiten des tibetischen Buddhismus (And the Dalai Lama Smiled…: The Dark Side of Tibetan Buddhism)(Schwengeler publishing house, 2002, Switzerland Berneck, 2004 2nd Edition). The book provides information about the Couple-Practice Tantra from the “Kalachakra Tantra.”
7. Prof. Miranda Shaw, an American Professor, published a book Passionate Enlightenment: Women in Tantric Buddhism. In her book, she quotes the statements of modern gurus of the Gelug Sect – Lama Thubten Yeshe, Geshe Kelsang Gyatso, and Dajie Geshe, who have practiced the Couple-Practice Tantra with actual female consorts.
8. Bloggers like “Down the Crooked Path” are writing in an effort to reveal the facts behind Tibetan Tantric School as well.
http://downthecrookedpath-meditation-gurus.blogspot.com/2011/09/ole-nydahl-diamond-way-accused-of.html
One can see that the True Enlightenment Education Foundation is not the only group the world criticizing Tibetan “Buddhism.” Many scholars in the Western countries are criticizing Tibetan “Buddhism” as well. The spreading of the erroneous doctrines of the copulation tantra creates social unrest even in Western countries which are open about sex. The above-mentioned examples include scholars from Germany, France, Scotland, and America and all of them have criticized and analyzed the Couple-Practice Tantra of Tibetan “Buddhism.” Would Dawa Tsering, Director of the Tibet Religious Foundation of H.H. the Dalai Lama, also attempt to accuse them of being financially supported by the PRC as part of a political conspiracy? Moreover, does he really think he can deceive the general public into thinking that Tibetan “Buddhism” is not a religion that advocates the sexual practice?!
The Couple-Practice Tantra of Tibetan “Buddhism,” Tantric sex to be exact, has been quite well-known in the Western countries for decades. After gaining in-depth understanding of Tibet, some Western writers/expatriates residing in China describe Tibetan “Buddhists” as “placing a Buddhist veneer over their native nature-sex religion,” in the article “Tibetan Buddhism, Kama Sutra, and Tantric Sex.” (Retrieved from http://www.chinaexpat.com/2007/03/26/tibetan-buddhism-kama-sutra-and-tantric-sex.html/)
We will continue to bring forth much more evidence showing the falsity of Tibetan “Buddhism” in further publications.
Finally, Chairman Zhang sternly declares that Dawa Tsering may fool the general public once, but he cannot fool them forever; he may be able to deceive a handful of people but he can never deceive all of the people because truth would eventually be revealed in due time. We believe that after seeing numerous evidence about how Tibetan “Buddhist” lamas sexually molest female followers in order to practice the core doctrine of the Couple-Practice Tantra, the wise, kind-hearted Taiwanese people would surely strongly disagree with the devious actions of Dawa Tsering and will realize that Tibetan Lamaism which promotes the Couple-Practice Tantra is by no means a Buddhist religion.
(Reported by the Interviewing Team)20120424
Editor’s Note:
This article is an English version of the Chinese edition published on
January 19, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/28
Radio Free Asia (U.S.-funded) broadcast an interview with Chairman Zhang of the True Enlightenment Education Foundation, together with Teacher Yu Zhengwai, and Dawa Tsering, Director of the Tibet Religious Foundation of H. H. the Dalai Lama on Dec. 7, 2011. In the interview, Dawa Tsering said: “The True Enlightenment Education Foundation intends to slander Tibetan Buddhism, we doubt that the Chinese communist regime is involved; who else would have such strong motive to attack Tibetans?”
In reply to his statement, Chairman Zhang sternly points out that Dawa Tsering believes he could represent all the Tibetans, but in reality most Tibetans actually reject him because the Dalai Lama whom he serves wishes to restore Tibet to theocratic serfdom. Dawa Tsering could never represent all the Tibetans. As well, he cannot accuse the Foundation of attacking Tibetans because in truth the Foundation is merely informing the Tibetans not to be misled by counterfeit Buddhism. What the Foundation criticizes (not attacks) is solely the religion of Tibetan pseudo “Buddhism,” and it has nothing to do with the decent Tibetans who are also being deceived.
In reality, the True Enlightenment Education Foundation is not the only group that criticizes Tibetan “Buddhism.” There are scholars and women’s organizations in Taiwan, as well as scholars in the Western countries criticizing Tibetan “Buddhism” in essays and books. So will Dawa Tsering also defame these righteous people saying they are attacking Tibetans?
Moreover, Dawa Tsering accused the Foundation of having links with the Chinese communist regime and being financially backed by the Chinese Communist Party for the Foundation’s courageous act of refuting Tibetan “Buddhism.” This public accusation and defamation constitutes severe libel!
In fact, the True Enlightenment Education Foundation is indeed suppressed by the Chinese State Bureau of Religious Affairs which is governed by the Central Committee of CPC. Up to now, the Foundation is not allowed to propagate the Buddha dharma or teach publicly in China.
As to the accusation that the Foundation is being financially backed by the Chinese Communist Party, the financial records and accounts of the Foundation are all clear and in accordance with laws and regulations. Receipts are given for each and every donation and meticulous records are kept. These accounts are then verified by the accountant, and finally all records are checked by the government authorities. The Foundation has also been awarded by the government several times over the years as model organization setting an example to the general public. Additionally, the Foundation only has one bank account, which has never changed. Whoever makes monetary donations, from the Board of Directors to all the practitioners in the Foundation, each one is handed a receipt personally.
Chairman Zhang mentions that many Western scholars have written books to criticize Tibetan “Buddhism.” The Foundation members have also done some research and found the following sources which give more proof to Dawa Tsering’s dishonesty:
1. The hot topic of refuting the Dalai Lama is a central theme for Maxime Vivas, a senior French journalist and a late-night-news website conductor. In his book Dalaï-lama - Pas si zen: La face cachée du Dalaï-Lama (Dalai Lama - Not so “Zen‘’: The Hidden Side of the Dalai Lama), he discloses the true face of the Dalai Lama. This book will be printed in Chinese in February 2012. In this case, is Dawa Tsering also going to accuse him of being supported by the Chinese communist regime?
2. One of the Western scholars writing on this topic is Colin Goldner, a German psychologist and an authority in his field, publishing a book Dalai Lama-Fall eines Gottkönigs which breaks the myth of the Dalai Lama. In his book, he reveals the dark sides of the Dalai Lama, Tibetan Tantra and Tibetan “Buddhism.”
3. June Campbell, a Scottish philosopher who had been the secret sexual consort of Kalu Rinpoche, wrote and published her revelations in a volume entitled Traveller in Space: Gender, Identity and Tibetan Buddhism which probes the sexual doctrines of Tibetan “Buddhism” and Tibetan Tantric School. It took her more than a decade to get over the trauma of this ugly experience. She received numerous comments on her book from many females who were sexual consorts of lamas. Many experienced even more severe trauma than she.
4. Gilles Van Grasdorff is a French journalist and historian whose works include up to eighteen books centered on the subject of Tibet. One, called L'histoire secrète des dalaï-lamas (The Secret History of the Dalai Lamas), reveals the secrets of the past and present Dalai Lamas. Part of the book explores how tantric sex plays an important role in Tibetan “Buddhism.” The publisher of the book is Flammarion, the fourth most prestigious press in France.
5. A German couple, Victor and Victoria Trimondi, were close friends with the Dalai Lama and did in-depth research on Tibetan “Buddhism.” They were once captivated by the core essence of Tibetan Tantric Buddhism - a religion that does not rule out sexuality, but rather takes sexuality as its central nexus. They later wrote Der Schatten des Dalai Lama - Sexualität, Magie und Politik im tibetischen Buddhismus (The Shadow of the Dalai Lama - Sexuality, Magic and Politics in Tibetan Buddhism), disclosing how the Dalai Lama has used political power to provoke war, as well as how women are abused by the Couple-Practice Tantra.
6. A Swiss pastor named Bruno Waldvogel-Frei wrote a book Und der Dalai Lama lächelte…: Die dunklen Seiten des tibetischen Buddhismus (And the Dalai Lama Smiled…: The Dark Side of Tibetan Buddhism)(Schwengeler publishing house, 2002, Switzerland Berneck, 2004 2nd Edition). The book provides information about the Couple-Practice Tantra from the “Kalachakra Tantra.”
7. Prof. Miranda Shaw, an American Professor, published a book Passionate Enlightenment: Women in Tantric Buddhism. In her book, she quotes the statements of modern gurus of the Gelug Sect – Lama Thubten Yeshe, Geshe Kelsang Gyatso, and Dajie Geshe, who have practiced the Couple-Practice Tantra with actual female consorts.
8. Bloggers like “Down the Crooked Path” are writing in an effort to reveal the facts behind Tibetan Tantric School as well.
http://downthecrookedpath-meditation-gurus.blogspot.com/2011/09/ole-nydahl-diamond-way-accused-of.html
One can see that the True Enlightenment Education Foundation is not the only group the world criticizing Tibetan “Buddhism.” Many scholars in the Western countries are criticizing Tibetan “Buddhism” as well. The spreading of the erroneous doctrines of the copulation tantra creates social unrest even in Western countries which are open about sex. The above-mentioned examples include scholars from Germany, France, Scotland, and America and all of them have criticized and analyzed the Couple-Practice Tantra of Tibetan “Buddhism.” Would Dawa Tsering, Director of the Tibet Religious Foundation of H.H. the Dalai Lama, also attempt to accuse them of being financially supported by the PRC as part of a political conspiracy? Moreover, does he really think he can deceive the general public into thinking that Tibetan “Buddhism” is not a religion that advocates the sexual practice?!
The Couple-Practice Tantra of Tibetan “Buddhism,” Tantric sex to be exact, has been quite well-known in the Western countries for decades. After gaining in-depth understanding of Tibet, some Western writers/expatriates residing in China describe Tibetan “Buddhists” as “placing a Buddhist veneer over their native nature-sex religion,” in the article “Tibetan Buddhism, Kama Sutra, and Tantric Sex.” (Retrieved from http://www.chinaexpat.com/2007/03/26/tibetan-buddhism-kama-sutra-and-tantric-sex.html/)
We will continue to bring forth much more evidence showing the falsity of Tibetan “Buddhism” in further publications.
Finally, Chairman Zhang sternly declares that Dawa Tsering may fool the general public once, but he cannot fool them forever; he may be able to deceive a handful of people but he can never deceive all of the people because truth would eventually be revealed in due time. We believe that after seeing numerous evidence about how Tibetan “Buddhist” lamas sexually molest female followers in order to practice the core doctrine of the Couple-Practice Tantra, the wise, kind-hearted Taiwanese people would surely strongly disagree with the devious actions of Dawa Tsering and will realize that Tibetan Lamaism which promotes the Couple-Practice Tantra is by no means a Buddhist religion.
(Reported by the Interviewing Team)20120424
Editor’s Note:
This article is an English version of the Chinese edition published on
January 19, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/28
2012-04-05
真心新聞網：從「二世卡盧仁波切的自白」看藏傳佛教的雙修性侵和權力鬥爭
（真心新聞網採訪組台北報導）藏傳佛教千百年來，以四大派的「法王」、「活佛」為主要傳承，無論黃白紅花教，都以「轉世靈童」為上一世喇嘛仁波切生命體的延伸，確保自己的傳承權力維持純淨沒有雜質，更重要的是，信徒的大筆供養與世俗的財產土地得以維持不散。
活躍於歐美的第二世卡盧，就是一例。今年二十二歲的他，被嘉瓦喇嘛和十四世達賴喇嘛認證為第一世卡盧仁波切的轉世，由於從小刻意的培養，善以英語弘法，足跡遍及法國、西班牙等地。然而作為第一世卡盧的轉世靈童，他卻脫下喇嘛服，自拍一支影片「卡盧仁波切的自白Confessions of Kalu Rinpoche」，自白他還未成年時，在寺院求學的過程中，受到其它喇嘛性侵、以及他因此成為「問題少年」─喝酒、吸毒─的真實往事。他在影片中自述：
大約12、13歲的時候，我被其他的喇嘛性侵。
(W)hen I was like 12 and 13, I've been sexually abused by other monks.
我的老師想殺我，我說的是事實。
My own Tutor, he tried to kill me, that's the truth.
他們企圖殺掉我，因為我不肯做他們想要我做的事。
They tried to kill me because you know, I am not doing what they want me to do.
他試圖用刀子和其他凶器殺我，那真是很驚嚇我的一刻。
(H)e tried to kill me with the knife and everything, and it was a shocking moment for me.
我十八歲的時候，出了一堆大問題，然後有一位經理人（manager，譯註：應指資深喇嘛）試圖殺掉我以及一切。那跟金錢、權力、控制有關，因為如果你可以控制龍頭，你就可以得到你想要的一切。事情就是那樣。然後，我變成了一個吸毒者…我變成一個酒鬼。
(W)hen I was 18 I had all these big problems you know, then one manager tried to kill me and everything. It's all about money, power, controlling because if you can control the president, you can get what you want. That's the way it is and you know and then I became a drug addict…I became an alcoholic.
（http://youtu.be/z5Ka3bEN1rs）
這支影片上傳到YouTube，截至2012年1月20日共超過14036人點閱，此外更有Email轉寄、部落客轉載，其中不乏美國、法國、德國…等來自歐美各國的網路客；我們認為觀看這支自白影片的人，以哀矜勿喜的心態居多。
影片中的二世卡盧看起來完全是一個很普通的青少年，他的音調、表情沒有激情，只是冷靜地訴說著慘綠的往事。他並不想為整個藏傳佛教作辯解，也不為了維護藏傳佛教的形象而幫喇嘛們文過飾非，作為赫赫有名第一世卡盧的轉世傳承者，卻被整個喇嘛體系雞姦強暴，不禁令人疑惑：藏傳佛教中，要求信徒崇奉上師高甚於佛，也要求對上師的一言一行不可違背，更不可有一絲絲的懷疑，但為何喇嘛們卻敢對轉世再來的上師欺凌而作出性侵這等大逆不道的事？
對此，正覺教育基金會張董事長指出：藏傳佛教的轉世靈童制度，說穿了就是喇嘛們權力分配的障眼法，在藏傳佛教的政教合一體系中，「上師轉世再來」只是對外用來凝聚信徒的晃子，對內則是教派之間、自家門內的權力爭奪戰的藉口。在權力鬥爭中，選一個無知幼兒做為喇嘛大老的一顆棋子，是再恰當不過的安排，所以二世卡盧自白說「那跟金錢、權力、控制有關，因為如果你可以控制龍頭，你就可以得到你想要的一切。」卡盧身為最上層的大活佛，用他親身的經驗告訴我們這件事。
喇嘛們為了取得權力不擇手段，暗殺事件層出不窮，血海風波席捲教門內，斑斑史實不容喇嘛們辯駁。例如十多年前，十七世噶瑪巴靈童鬧雙胞，二派大活佛各擁立自己的靈童，藉以控制整個教派，最後派出殺手暗殺對方，一名隆德寺的老喇嘛，深夜被暗殺，倒在自己血泊中，還得勞動錫金警方介入調查如此的「佛門」醜聞！
喇嘛們也否認不了歷史上一樁又一樁的刺殺、暗殺、乃至活人祭。清朝的皇帝眼見喇嘛們鬥爭不斷，乾脆自己介入權力分配，因此建立金瓶掣籤制度，以抽籤的方式來決定上一世喇嘛仁波切的轉世靈童，制度看似公平其實更加啟人疑思，試想：藏傳佛教的喇嘛、仁波切若是修行有成，個個都是「活佛」，還說自己的證量高於 釋迦牟尼佛，「活佛」乘願再來卻還需要抽籤決定──以幾分之幾的機率來決定、確定哪一位孩童是真正的轉世靈童？
更加匪夷所思的是，喇嘛們為了取得轉世靈童作為操控權力的傀儡，狀似「公平」的金瓶掣籤也能施以作弊方式，其實就是大活佛們及世俗的大家族彼此之間的角力；後來再加上清朝漢人勢力介入，確保自己支持的特定靈童能夠勝出，取得轉世地位。
由此可見：藏傳佛教的「轉世靈童」從根源上就是為權力服務的制度。喇嘛們向善男信女渲染某某靈童誕生時伴有彩虹、天樂……異象，向世人認證、宣傳某某靈童是某某仁波切的轉世再來，然後控制這個靈童，施以嚴密的洗腦教育；等小孩子年紀稍長，升座說法，信眾服膺、財物供養源源不絕，喇嘛大老們權、利兼收──既鞏固了自家權力，又積聚更多財富。
這一點在卡盧二世的自白影片中，也分明披露了藏傳佛教中的轉世制度骯髒的事實。小卡盧靈童不但被老喇嘛性侵，被自己的上師殺害未遂，更受到喇嘛大老的企圖操控，他也因此質疑藏傳佛教整個體系制度。在短短十幾分鐘的自白中，二世卡盧道出了藏傳佛教的重大問題：
藏傳佛教的性交修行不僅限於男女雙修，也混濫為男男性侵，特別是性侵男童。
藏傳佛教的轉世制度是權力鬥爭的產物，掌控靈童等於大權在手、財富在握。
藏傳佛教是一個龐大的權力組織、共犯結構。
張董事長指出：上述觀點絕非無的放矢，因為二世卡盧出身於藏傳佛教而且是公認的轉世靈童，自幼在喇嘛體系中長大，是被重點培訓的大活佛；他的自白不但是親身遭遇，也是他觀察的實情；在藏傳佛教的歷史上，大喇嘛性侵小喇嘛是一個常態，司空見慣，他們叫作「頂小喇嘛溝子」，以後我們會專文報導。
張董事長建議所有對藏傳佛教有著憧憬、甚至已經入門的人，應該看看卡盧二世這位身分顯赫、傳承顯赫、藏傳佛教「圈內人」的真實語，從而認清藏傳佛教絕非正統佛教的事實。（採訪組報導）20120403
正覺教育基金會採訪組
轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/210
活躍於歐美的第二世卡盧，就是一例。今年二十二歲的他，被嘉瓦喇嘛和十四世達賴喇嘛認證為第一世卡盧仁波切的轉世，由於從小刻意的培養，善以英語弘法，足跡遍及法國、西班牙等地。然而作為第一世卡盧的轉世靈童，他卻脫下喇嘛服，自拍一支影片「卡盧仁波切的自白Confessions of Kalu Rinpoche」，自白他還未成年時，在寺院求學的過程中，受到其它喇嘛性侵、以及他因此成為「問題少年」─喝酒、吸毒─的真實往事。他在影片中自述：
大約12、13歲的時候，我被其他的喇嘛性侵。
(W)hen I was like 12 and 13, I've been sexually abused by other monks.
我的老師想殺我，我說的是事實。
My own Tutor, he tried to kill me, that's the truth.
他們企圖殺掉我，因為我不肯做他們想要我做的事。
They tried to kill me because you know, I am not doing what they want me to do.
他試圖用刀子和其他凶器殺我，那真是很驚嚇我的一刻。
(H)e tried to kill me with the knife and everything, and it was a shocking moment for me.
我十八歲的時候，出了一堆大問題，然後有一位經理人（manager，譯註：應指資深喇嘛）試圖殺掉我以及一切。那跟金錢、權力、控制有關，因為如果你可以控制龍頭，你就可以得到你想要的一切。事情就是那樣。然後，我變成了一個吸毒者…我變成一個酒鬼。
(W)hen I was 18 I had all these big problems you know, then one manager tried to kill me and everything. It's all about money, power, controlling because if you can control the president, you can get what you want. That's the way it is and you know and then I became a drug addict…I became an alcoholic.
（http://youtu.be/z5Ka3bEN1rs）
這支影片上傳到YouTube，截至2012年1月20日共超過14036人點閱，此外更有Email轉寄、部落客轉載，其中不乏美國、法國、德國…等來自歐美各國的網路客；我們認為觀看這支自白影片的人，以哀矜勿喜的心態居多。
影片中的二世卡盧看起來完全是一個很普通的青少年，他的音調、表情沒有激情，只是冷靜地訴說著慘綠的往事。他並不想為整個藏傳佛教作辯解，也不為了維護藏傳佛教的形象而幫喇嘛們文過飾非，作為赫赫有名第一世卡盧的轉世傳承者，卻被整個喇嘛體系雞姦強暴，不禁令人疑惑：藏傳佛教中，要求信徒崇奉上師高甚於佛，也要求對上師的一言一行不可違背，更不可有一絲絲的懷疑，但為何喇嘛們卻敢對轉世再來的上師欺凌而作出性侵這等大逆不道的事？
對此，正覺教育基金會張董事長指出：藏傳佛教的轉世靈童制度，說穿了就是喇嘛們權力分配的障眼法，在藏傳佛教的政教合一體系中，「上師轉世再來」只是對外用來凝聚信徒的晃子，對內則是教派之間、自家門內的權力爭奪戰的藉口。在權力鬥爭中，選一個無知幼兒做為喇嘛大老的一顆棋子，是再恰當不過的安排，所以二世卡盧自白說「那跟金錢、權力、控制有關，因為如果你可以控制龍頭，你就可以得到你想要的一切。」卡盧身為最上層的大活佛，用他親身的經驗告訴我們這件事。
喇嘛們為了取得權力不擇手段，暗殺事件層出不窮，血海風波席捲教門內，斑斑史實不容喇嘛們辯駁。例如十多年前，十七世噶瑪巴靈童鬧雙胞，二派大活佛各擁立自己的靈童，藉以控制整個教派，最後派出殺手暗殺對方，一名隆德寺的老喇嘛，深夜被暗殺，倒在自己血泊中，還得勞動錫金警方介入調查如此的「佛門」醜聞！
喇嘛們也否認不了歷史上一樁又一樁的刺殺、暗殺、乃至活人祭。清朝的皇帝眼見喇嘛們鬥爭不斷，乾脆自己介入權力分配，因此建立金瓶掣籤制度，以抽籤的方式來決定上一世喇嘛仁波切的轉世靈童，制度看似公平其實更加啟人疑思，試想：藏傳佛教的喇嘛、仁波切若是修行有成，個個都是「活佛」，還說自己的證量高於 釋迦牟尼佛，「活佛」乘願再來卻還需要抽籤決定──以幾分之幾的機率來決定、確定哪一位孩童是真正的轉世靈童？
更加匪夷所思的是，喇嘛們為了取得轉世靈童作為操控權力的傀儡，狀似「公平」的金瓶掣籤也能施以作弊方式，其實就是大活佛們及世俗的大家族彼此之間的角力；後來再加上清朝漢人勢力介入，確保自己支持的特定靈童能夠勝出，取得轉世地位。
由此可見：藏傳佛教的「轉世靈童」從根源上就是為權力服務的制度。喇嘛們向善男信女渲染某某靈童誕生時伴有彩虹、天樂……異象，向世人認證、宣傳某某靈童是某某仁波切的轉世再來，然後控制這個靈童，施以嚴密的洗腦教育；等小孩子年紀稍長，升座說法，信眾服膺、財物供養源源不絕，喇嘛大老們權、利兼收──既鞏固了自家權力，又積聚更多財富。
這一點在卡盧二世的自白影片中，也分明披露了藏傳佛教中的轉世制度骯髒的事實。小卡盧靈童不但被老喇嘛性侵，被自己的上師殺害未遂，更受到喇嘛大老的企圖操控，他也因此質疑藏傳佛教整個體系制度。在短短十幾分鐘的自白中，二世卡盧道出了藏傳佛教的重大問題：
藏傳佛教的性交修行不僅限於男女雙修，也混濫為男男性侵，特別是性侵男童。
藏傳佛教的轉世制度是權力鬥爭的產物，掌控靈童等於大權在手、財富在握。
藏傳佛教是一個龐大的權力組織、共犯結構。
張董事長指出：上述觀點絕非無的放矢，因為二世卡盧出身於藏傳佛教而且是公認的轉世靈童，自幼在喇嘛體系中長大，是被重點培訓的大活佛；他的自白不但是親身遭遇，也是他觀察的實情；在藏傳佛教的歷史上，大喇嘛性侵小喇嘛是一個常態，司空見慣，他們叫作「頂小喇嘛溝子」，以後我們會專文報導。
張董事長建議所有對藏傳佛教有著憧憬、甚至已經入門的人，應該看看卡盧二世這位身分顯赫、傳承顯赫、藏傳佛教「圈內人」的真實語，從而認清藏傳佛教絕非正統佛教的事實。（採訪組報導）20120403
正覺教育基金會採訪組
轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/210
2012-03-31
真心新聞網： 藏傳佛教卡盧仁波切（第一世）的秘密性伴侶
http://foundation.enlighten.org.tw/trueheart/208
（真心新聞網採訪組台北報導）正覺教育基金會董事長張公僕先生表示，在看了前兩篇歐洲的Ole喇嘛和在美國犯案的索甲仁波切雙修之案例，我們可以清楚地明白喇嘛雙修性侵並不是一個偶然的事件。因為喇嘛、上師們的修行，依照藏傳佛教的教義必須努力勤修譚崔性交雙身法，例如達賴喇嘛說：【由上所述，修根本心的方式就有三種：(1)依新派對《秘密集會》的解說；(2)依《時輪密續》的空相等說法；以及(3)依寧瑪的大圓滿法。根據新派的說法，在修習秘密真言達到某種高程度時，真言行者可以修特別的法門，如利用性伴侶以及獵殺動物等。雖然雇用性伴侶的目的，可以容易地解釋成是一種引貪欲入道的手段，並且也為了誘使證空的較細意識生起……。】（達賴．喇嘛十四世著，黃啟霖譯，《圓滿之愛》，時報文化出版企業有限公司，1991/09/01初版一刷，頁322。）
利用性伴侶（號稱：明妃、佛母、空行母）來行雙身法的譚崔性交，那是藏傳佛教的必要條件，因為這個他們的根本教義，是永遠不許反對也不許廢棄的，否則就再也不能稱為金剛乘或藏傳佛教了。這些性伴侶被利用完了，就是性奴隸的下場。因此我們引用《喇嘛性世界》這本書第45~57頁所提到一篇歐洲的例子，也就是英國知名報紙The Independent（獨立報）於1999年2月10日刊登了一篇名為〈我是坦特羅（譚崔）密教的性奴隸〉之文章，內容在採訪蘇格蘭宗教哲學家坎貝爾（June Campbell），她述說自己長期擔任西藏喇嘛—卡盧仁波切—之佛母（明妃）的經歷，文中詳細描述喇嘛教（藏傳佛教）譚崔性交法的實質，而將與其共修樂空雙運、大樂光明的女性，美其名為「佛母、明妃、空行母」；但是這些被其謊言利用的女性，其實乃是藏傳佛教喇嘛們逞欲的性奴隸；讀者透過這篇報導，可以更清楚瞭解藏傳佛教的修行內涵與真面目—性交雙身法。
這篇文章中提到：【June Campbell曾經多年擔任一位地位崇高西藏喇嘛的「明妃」。她還曾被告知如果違背秘密誓言的話，將遭受死亡的威脅。】(《喇嘛性世界──揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁45)張董事長針對此點表示，藏傳佛教的喇嘛上師們在修雙身法時，都會用女信徒曾經發過毒誓的三昧耶戒，來恐嚇一起修過雙身法的女眾必須保密，讓她們不敢把這件事情說出去；上師說如果違背了保密的戒律那就會下地獄，或者洩密之後會被上師用不可思議的誅法殺死；這樣的事情屢見不鮮，正覺教育基金會也有曾接到匿名電話者提到自己曾經被喇嘛性侵但又被恐嚇不可以說出去的案例。
這篇文章中又提到：【對於那些「空行母」來說，這種精神壓力通常因為她們必須發下毒誓，保證決不洩漏與上師雙修性交的秘密而更形加強！就June Campbell而言，她就曾被告知如果她違背誓言洩漏秘密的話，「瘋狂，災難甚至死亡」將可能隨之降臨於她身上！ 「與我進行雙修的卡盧仁波切告訴我說，過去某一輩子裡曾有一個情婦帶給他一些麻煩，為了除掉她，於是他就唸咒施術讓那位情婦生病，最後甚至死亡！」 】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁55)
這就是藏傳佛教喇嘛用來恐嚇性奴隸的說法，而這種謊言大多無法驗證，但是許多人會有生命受到傷害的恐懼，因此不得不屈服於喇嘛們的淫威之下而信受，只好繼續扮演她們性奴隸的角色。我們在回到採訪坎貝爾Campbell的這篇文章：【事情發生經過如下，六○年間嬉皮年代，當June Campbell在蘇格蘭家鄉成為一名佛教徒後，她接著就旅行到印度並在那裡出家成為比丘尼。她在一座西藏喇嘛寺廟裡待了十年，遠比任何一位西方人士都還深入接近這個信仰中的神秘高層。最後她更成為藏傳佛教密宗大師卡盧仁波切七十年代赴歐美演講時的隨身翻譯。「就是在那之後，」Campbell說：「他（譯案：卡盧仁波切）要求我成為他的性伴侶，與他雙身共修密法 。」只有一個第三者知道她與卡盧仁波切間的這種關係— 一位侍從喇嘛—這個喇嘛也曾在Campbell所形容並參與的那種一女多男西藏密宗雙身共修關係中與她發生過性行為。 「好幾年過後，我才醒悟到就我當時所被侵犯與被利用的程度來說，那早已構成一種性剝削與糟蹋了。」 】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁48~50)
張董事長表示，坎貝爾女士經過多年後，終於理性的反省過去的歲月，因此能夠覺悟到自己過去被利用了，但如今社會上還是有許多被性侵和誘姦的女性，仍然迷信於藏傳佛教不能自拔。
事實上，不管是多男一女，或者多女一男的性行為，這根本就不是佛教的修行方法，而是世俗人的輪姦雜交。在藏傳佛教的祖師—號稱至尊的宗喀巴—於其著作中，教授這種輪座雜交的修行方式，宗喀巴說：【為講經等所傳後密灌頂，謂由師長與自十二至二十歲九明等至，俱種金剛注弟子口，依彼灌頂。如是第三灌頂前者，與一明合受妙歡喜。後者，隨與九明等至，即由彼彼所生妙喜。……】（宗喀巴著，法尊法師譯，《密宗道次第廣論》，蓮魁出版社，1996年10月初版一刷，頁322。）
也就是必須由師長喇嘛活佛與九位性伴侶明妃—從十二歲至二十歲各種不同年齡一名，一一與上師喇嘛譚崔性交，而同時進入第四喜的性高潮之中，這樣觀樂空不二，而後上師喇嘛再一一射精於這些女性明妃的下體之中，然後收集使用，當作是「甘露」來為弟子作祕密灌頂。
張董事長繼續表示，至於為什麼許多女眾會願意與喇嘛合修雙身法呢？就像文章中提到的：【June Campbell說：「這本書出版以來，我收到了不少從世界各地曾遭受相同、甚至更惡劣待遇的女性所寄來的信件。」那麼到底是什麼原因讓她繼續待在卡盧仁波切身旁將近三年之久呢？「個人的威望與地位！這些與喇嘛上師進行雙修的女性們相信，如同那些上師一般，她們自己也是既特別而又神聖的！ 她們相信自己正踏入一個神聖的領域。這種神聖領域的踏入將為自己的來世帶來好運，而為了踏入這個神聖領域而與喇嘛上師們裸體進行雙修則是對自己信仰忠誠與否的一種考驗！」這種宗教信仰、性、權力與秘密的混合，能夠產生一種威力龐大的效應。結果正是造成一種讓人進退兩難的精神勒索情境……】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁54)
由此可知，會被誘騙去雙修的女眾，常常是陷入了這種權力與欲望的誘惑，加上又把喇嘛上師當成是神聖尊貴的「活佛」，以為自己與他們雙修之後在教團中的地位會變得很崇高，殊不知那只是暫時而已，當她們年老或得性病時，在喇嘛上師眼裡就變得毫無價值了，會被輕易的丟棄。好在坎貝爾女士後來發現了這些事實，並且開始懷疑藏傳佛教這種性交修行。例如她在被採訪的文章中提到：【為何在那些坦特羅（譚崔）密宗性愛圖像中完全找不到一尊「女佛」？為何雙身唐卡圖像中的空行母總是背對著我們？而又是為了什麼女性佛教修行者總是被教導著應該要祈求來世投胎轉生成為男身—─因為只有男性修行者才有可能獲得完全的開悟？
「當我開始解開自己那些舊心結的同時，我也開始對過去的一切產生了質疑。」這些話的意思是，她所質疑的已經不僅僅是某位特定喇嘛上師的行為而已，而是進一步的，所謂「上師」這個觀念是否根本就已經有問題？她更開始懷疑起整個坦特羅（譚崔）密教思想會不會根本就只不過是個大妄想？而密教無上瑜伽的男女雙修與一般男女的作愛真的是否有任何差別？ 她甚至還懷疑起所謂開悟本身與靜坐冥想等等修行是否具有真實意義？「我終於體認到如果我真的想要重新尋回自我的話，我一定得完全地、徹底地拋開以前所修行的那一切！」】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁56~57)
June Campbell 女士對藏傳佛教男女雙修的質疑乃是事實：喇嘛、仁波切就是希望透過男女性交達到性高潮，這與一般男女裸體做愛沒有任何差別。但是喇嘛教（藏傳佛教）的活佛們卻會說他們的性交乃是在修行，是高尚的。例如達賴喇嘛說：【在高潮時，透過特殊的專注技巧，有能力的行者可以延長甚深、微細而具力的狀態，利用此來了悟空性。然而，如果是在凡夫的精神內涵中進行性交，是沒有任何利益的。】（達賴喇嘛著，丁乃竺譯，《達賴生死書》，天下雜誌股份有限公司，2004年12月20日第一版第十二次印行，頁158。）
然而達賴喇嘛所說的利用延長性高潮來了悟空性這種說法是錯誤的，因為藏傳佛教所謂的開悟，是在雙身法中證得明光境界，但那其實只是意識境界，是因緣所生法；當意識在睡著無夢和昏迷悶絕時就斷滅了，怎麼可能是開悟境界呢！而真正開悟所證的如來藏是常住法，是一切時地都不會斷滅的，不必等到一心領受淫樂時一念不生才證得密宗的假空性；即使是妄想一大堆的時候，如來藏空性還是恆時存在、分明顯現的，誠如六祖所說「不斷百思想，菩提恁麼長」，一切時地都可以體悟到如來藏，悟後所見的如來藏也是一切時地都分明顯現的，怎麼會是只有在性高潮時才能夠證悟的呢！
張董事長接著表示，像坎貝爾女士這麼勇敢和有智慧的女士實屬難得，她在發表她的《空行母》(Traveller in Space)那本書時，因為揭露了知名藏傳佛教喇嘛雙修之事，並暴露了藏傳佛教最核心教義的缺失，這不僅讓她被其他人認為是異端邪說，還被痛罵是一名騙子和惡魔，如文章中提到：【她說道：「我被痛斥謾罵成一名騙子，一個惡魔！」她還說：「在西藏喇嘛教那個世界裡，他（譯案：卡盧仁波切）是一名聖人。而我對他的舉發就好像是宣稱天主教德蕾莎修女也會拍色情片一般！」
但是，並非因為不敢面對這些反彈，而讓她整整等了十八年才出版這本《空行母》(Traveller in Space) 來揭發真相。而是因為整整花了十八年那麼久的時間，她才終於能夠克服這些經歷所帶給她的創傷。「有十一年之久我絕口不提這些事，等到我終於下定決心要把它寫下來了，又花了七年的時間去找資料作研究。我想做的是，把我自己的個人經歷與對西藏社會中女性所扮演角色的較為學術性的理解，相互編織聯繫起來，好讓自己能夠去合理詮釋過去那些發生在我身上的事。」】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁48)
張董事長最後表示，我們非常讚歎坎貝爾女士，由於她的挺身而出，讓許多被喇嘛性侵的學佛女性得到了支持，也讓大眾了知藏傳佛教──喇嘛教的真面目，而正覺教育基金會所做的事業也是在拯救所有的女性同胞們，以及所有的眾生遠離「喇嘛教」這種修雙身法的邪教。(採訪組報導）20120330
（真心新聞網採訪組台北報導）正覺教育基金會董事長張公僕先生表示，在看了前兩篇歐洲的Ole喇嘛和在美國犯案的索甲仁波切雙修之案例，我們可以清楚地明白喇嘛雙修性侵並不是一個偶然的事件。因為喇嘛、上師們的修行，依照藏傳佛教的教義必須努力勤修譚崔性交雙身法，例如達賴喇嘛說：【由上所述，修根本心的方式就有三種：(1)依新派對《秘密集會》的解說；(2)依《時輪密續》的空相等說法；以及(3)依寧瑪的大圓滿法。根據新派的說法，在修習秘密真言達到某種高程度時，真言行者可以修特別的法門，如利用性伴侶以及獵殺動物等。雖然雇用性伴侶的目的，可以容易地解釋成是一種引貪欲入道的手段，並且也為了誘使證空的較細意識生起……。】（達賴．喇嘛十四世著，黃啟霖譯，《圓滿之愛》，時報文化出版企業有限公司，1991/09/01初版一刷，頁322。）
利用性伴侶（號稱：明妃、佛母、空行母）來行雙身法的譚崔性交，那是藏傳佛教的必要條件，因為這個他們的根本教義，是永遠不許反對也不許廢棄的，否則就再也不能稱為金剛乘或藏傳佛教了。這些性伴侶被利用完了，就是性奴隸的下場。因此我們引用《喇嘛性世界》這本書第45~57頁所提到一篇歐洲的例子，也就是英國知名報紙The Independent（獨立報）於1999年2月10日刊登了一篇名為〈我是坦特羅（譚崔）密教的性奴隸〉之文章，內容在採訪蘇格蘭宗教哲學家坎貝爾（June Campbell），她述說自己長期擔任西藏喇嘛—卡盧仁波切—之佛母（明妃）的經歷，文中詳細描述喇嘛教（藏傳佛教）譚崔性交法的實質，而將與其共修樂空雙運、大樂光明的女性，美其名為「佛母、明妃、空行母」；但是這些被其謊言利用的女性，其實乃是藏傳佛教喇嘛們逞欲的性奴隸；讀者透過這篇報導，可以更清楚瞭解藏傳佛教的修行內涵與真面目—性交雙身法。
這篇文章中提到：【June Campbell曾經多年擔任一位地位崇高西藏喇嘛的「明妃」。她還曾被告知如果違背秘密誓言的話，將遭受死亡的威脅。】(《喇嘛性世界──揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁45)張董事長針對此點表示，藏傳佛教的喇嘛上師們在修雙身法時，都會用女信徒曾經發過毒誓的三昧耶戒，來恐嚇一起修過雙身法的女眾必須保密，讓她們不敢把這件事情說出去；上師說如果違背了保密的戒律那就會下地獄，或者洩密之後會被上師用不可思議的誅法殺死；這樣的事情屢見不鮮，正覺教育基金會也有曾接到匿名電話者提到自己曾經被喇嘛性侵但又被恐嚇不可以說出去的案例。
這篇文章中又提到：【對於那些「空行母」來說，這種精神壓力通常因為她們必須發下毒誓，保證決不洩漏與上師雙修性交的秘密而更形加強！就June Campbell而言，她就曾被告知如果她違背誓言洩漏秘密的話，「瘋狂，災難甚至死亡」將可能隨之降臨於她身上！ 「與我進行雙修的卡盧仁波切告訴我說，過去某一輩子裡曾有一個情婦帶給他一些麻煩，為了除掉她，於是他就唸咒施術讓那位情婦生病，最後甚至死亡！」 】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁55)
這就是藏傳佛教喇嘛用來恐嚇性奴隸的說法，而這種謊言大多無法驗證，但是許多人會有生命受到傷害的恐懼，因此不得不屈服於喇嘛們的淫威之下而信受，只好繼續扮演她們性奴隸的角色。我們在回到採訪坎貝爾Campbell的這篇文章：【事情發生經過如下，六○年間嬉皮年代，當June Campbell在蘇格蘭家鄉成為一名佛教徒後，她接著就旅行到印度並在那裡出家成為比丘尼。她在一座西藏喇嘛寺廟裡待了十年，遠比任何一位西方人士都還深入接近這個信仰中的神秘高層。最後她更成為藏傳佛教密宗大師卡盧仁波切七十年代赴歐美演講時的隨身翻譯。「就是在那之後，」Campbell說：「他（譯案：卡盧仁波切）要求我成為他的性伴侶，與他雙身共修密法 。」只有一個第三者知道她與卡盧仁波切間的這種關係— 一位侍從喇嘛—這個喇嘛也曾在Campbell所形容並參與的那種一女多男西藏密宗雙身共修關係中與她發生過性行為。 「好幾年過後，我才醒悟到就我當時所被侵犯與被利用的程度來說，那早已構成一種性剝削與糟蹋了。」 】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁48~50)
張董事長表示，坎貝爾女士經過多年後，終於理性的反省過去的歲月，因此能夠覺悟到自己過去被利用了，但如今社會上還是有許多被性侵和誘姦的女性，仍然迷信於藏傳佛教不能自拔。
事實上，不管是多男一女，或者多女一男的性行為，這根本就不是佛教的修行方法，而是世俗人的輪姦雜交。在藏傳佛教的祖師—號稱至尊的宗喀巴—於其著作中，教授這種輪座雜交的修行方式，宗喀巴說：【為講經等所傳後密灌頂，謂由師長與自十二至二十歲九明等至，俱種金剛注弟子口，依彼灌頂。如是第三灌頂前者，與一明合受妙歡喜。後者，隨與九明等至，即由彼彼所生妙喜。……】（宗喀巴著，法尊法師譯，《密宗道次第廣論》，蓮魁出版社，1996年10月初版一刷，頁322。）
也就是必須由師長喇嘛活佛與九位性伴侶明妃—從十二歲至二十歲各種不同年齡一名，一一與上師喇嘛譚崔性交，而同時進入第四喜的性高潮之中，這樣觀樂空不二，而後上師喇嘛再一一射精於這些女性明妃的下體之中，然後收集使用，當作是「甘露」來為弟子作祕密灌頂。
張董事長繼續表示，至於為什麼許多女眾會願意與喇嘛合修雙身法呢？就像文章中提到的：【June Campbell說：「這本書出版以來，我收到了不少從世界各地曾遭受相同、甚至更惡劣待遇的女性所寄來的信件。」那麼到底是什麼原因讓她繼續待在卡盧仁波切身旁將近三年之久呢？「個人的威望與地位！這些與喇嘛上師進行雙修的女性們相信，如同那些上師一般，她們自己也是既特別而又神聖的！ 她們相信自己正踏入一個神聖的領域。這種神聖領域的踏入將為自己的來世帶來好運，而為了踏入這個神聖領域而與喇嘛上師們裸體進行雙修則是對自己信仰忠誠與否的一種考驗！」這種宗教信仰、性、權力與秘密的混合，能夠產生一種威力龐大的效應。結果正是造成一種讓人進退兩難的精神勒索情境……】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁54)
由此可知，會被誘騙去雙修的女眾，常常是陷入了這種權力與欲望的誘惑，加上又把喇嘛上師當成是神聖尊貴的「活佛」，以為自己與他們雙修之後在教團中的地位會變得很崇高，殊不知那只是暫時而已，當她們年老或得性病時，在喇嘛上師眼裡就變得毫無價值了，會被輕易的丟棄。好在坎貝爾女士後來發現了這些事實，並且開始懷疑藏傳佛教這種性交修行。例如她在被採訪的文章中提到：【為何在那些坦特羅（譚崔）密宗性愛圖像中完全找不到一尊「女佛」？為何雙身唐卡圖像中的空行母總是背對著我們？而又是為了什麼女性佛教修行者總是被教導著應該要祈求來世投胎轉生成為男身—─因為只有男性修行者才有可能獲得完全的開悟？
「當我開始解開自己那些舊心結的同時，我也開始對過去的一切產生了質疑。」這些話的意思是，她所質疑的已經不僅僅是某位特定喇嘛上師的行為而已，而是進一步的，所謂「上師」這個觀念是否根本就已經有問題？她更開始懷疑起整個坦特羅（譚崔）密教思想會不會根本就只不過是個大妄想？而密教無上瑜伽的男女雙修與一般男女的作愛真的是否有任何差別？ 她甚至還懷疑起所謂開悟本身與靜坐冥想等等修行是否具有真實意義？「我終於體認到如果我真的想要重新尋回自我的話，我一定得完全地、徹底地拋開以前所修行的那一切！」】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁56~57)
June Campbell 女士對藏傳佛教男女雙修的質疑乃是事實：喇嘛、仁波切就是希望透過男女性交達到性高潮，這與一般男女裸體做愛沒有任何差別。但是喇嘛教（藏傳佛教）的活佛們卻會說他們的性交乃是在修行，是高尚的。例如達賴喇嘛說：【在高潮時，透過特殊的專注技巧，有能力的行者可以延長甚深、微細而具力的狀態，利用此來了悟空性。然而，如果是在凡夫的精神內涵中進行性交，是沒有任何利益的。】（達賴喇嘛著，丁乃竺譯，《達賴生死書》，天下雜誌股份有限公司，2004年12月20日第一版第十二次印行，頁158。）
然而達賴喇嘛所說的利用延長性高潮來了悟空性這種說法是錯誤的，因為藏傳佛教所謂的開悟，是在雙身法中證得明光境界，但那其實只是意識境界，是因緣所生法；當意識在睡著無夢和昏迷悶絕時就斷滅了，怎麼可能是開悟境界呢！而真正開悟所證的如來藏是常住法，是一切時地都不會斷滅的，不必等到一心領受淫樂時一念不生才證得密宗的假空性；即使是妄想一大堆的時候，如來藏空性還是恆時存在、分明顯現的，誠如六祖所說「不斷百思想，菩提恁麼長」，一切時地都可以體悟到如來藏，悟後所見的如來藏也是一切時地都分明顯現的，怎麼會是只有在性高潮時才能夠證悟的呢！
張董事長接著表示，像坎貝爾女士這麼勇敢和有智慧的女士實屬難得，她在發表她的《空行母》(Traveller in Space)那本書時，因為揭露了知名藏傳佛教喇嘛雙修之事，並暴露了藏傳佛教最核心教義的缺失，這不僅讓她被其他人認為是異端邪說，還被痛罵是一名騙子和惡魔，如文章中提到：【她說道：「我被痛斥謾罵成一名騙子，一個惡魔！」她還說：「在西藏喇嘛教那個世界裡，他（譯案：卡盧仁波切）是一名聖人。而我對他的舉發就好像是宣稱天主教德蕾莎修女也會拍色情片一般！」
但是，並非因為不敢面對這些反彈，而讓她整整等了十八年才出版這本《空行母》(Traveller in Space) 來揭發真相。而是因為整整花了十八年那麼久的時間，她才終於能夠克服這些經歷所帶給她的創傷。「有十一年之久我絕口不提這些事，等到我終於下定決心要把它寫下來了，又花了七年的時間去找資料作研究。我想做的是，把我自己的個人經歷與對西藏社會中女性所扮演角色的較為學術性的理解，相互編織聯繫起來，好讓自己能夠去合理詮釋過去那些發生在我身上的事。」】(《喇嘛性世界─揭開藏傳佛教譚崔瑜伽的面紗》，正智出版社，2011年7月初版，頁48)
張董事長最後表示，我們非常讚歎坎貝爾女士，由於她的挺身而出，讓許多被喇嘛性侵的學佛女性得到了支持，也讓大眾了知藏傳佛教──喇嘛教的真面目，而正覺教育基金會所做的事業也是在拯救所有的女性同胞們，以及所有的眾生遠離「喇嘛教」這種修雙身法的邪教。(採訪組報導）20120330
2012-03-30
一位中年男子的猶豫
文章轉貼自：http://partakercup.blogspot.com/2012/03/blog-post.html
這個假日的慈善之旅是前往最近很夯的電影(賽德克巴萊)拍攝景點---林口，車子行駛在林口的街道，看到周遭都在興建大樓，感覺到林口地區的大土地，想必未來會是一個人口密集的大都市。
因為當天天氣感覺陰陰的，又林口地區原本就比較會下雨，為了怕突如其來的大雨影響行程，所以趕緊做今天的慈善宣導活動；沿路的街道都非常寂靜，深怕一個不小心會把這份寧靜打破。
走在一巷子內，一位中年男子騎著機車在我面前停了下來，跟我要手中的文宣，剛好藉此機會跟他宣導一下──小心喇嘛假藉活佛名義來台灣騙財騙色。男子向我詢問廣論團體的狀況，由於行前義工們對於喇嘛的教義及狀況都會稍做了解以應對人家質疑，而且我們所說的每一字都是如實語，也都是有法律責任的，所以，我很高興有人向我們提問，這位中年男子所問的問題，剛好可以讓我跟他做更深入的宣導。男子問：「朋友勸我不要再到廣論班上課，他說那不是真的佛法，我越清楚內幕就越上得不自在，我還要繼續上嗎？你有宗教信仰嗎？」顯然中年男子是真的很想在宗教方面尋求寄託，所以我直接告訴他不該再去上廣論班，因為就我們知道的資訊，廣論班的課程分上、下冊，上冊是《菩提道次第廣論》，下冊則是《密宗道次第廣論》，其實這2冊講的都是喇嘛的教義，上冊《菩提道次第廣論》只是一些勸人為善的內容，要說好話、「愛」家人、「愛」朋友、「愛」師長、「愛」父母…….等等各種的「愛」，下冊《密宗道次第廣論》裡面則是在講「雙身修法」，其實上冊的《菩提道次第廣論》是在為以後修學《密宗道次第廣論》鋪路，因為有了前面薰習的種種「愛」，再來要「愛」誰都不是難事了。大家要信什麼宗教是大家的自由，只是現今有太多人被人假藉宗教的名義搞的家破人亡，為了台灣這個美麗自由的國家，不得不為台灣的民眾發聲，因為台灣人民真的太善良了，被外地來台的這些喇嘛、仁波切騙財騙色，更可惡的是把女信徒的肚子搞大就不見蹤影，身為台灣人民的您，能看得下去嗎？他們行銷的技巧非常好，里仁有機店也是他們資金的來源之一，而且店裡的員工全是義工，有的店面還是信徒供應的，所以所得全是淨額，不用付薪水跟房租，每個月的淨賺資金就多少了，況且有機食品本身的單價就不便宜，能去消費的民眾也大多是家境不錯的才消費得起。好像扯遠了，為什麼會談到里仁，因為只要到里仁購物，就會看到廣論班的宣傳單，裡面的員工也會幫忙找上課的學員，目標大多鎖定老師、公務人員、家管、大學生...等，如果是老師或教授就直接培訓成為講師讓他們無法離開，以利吸收更多的學員，再藉這些力量深入校園，這勢力真的很恐怖。
這位中年男說：「其實我知道喇嘛喝酒吃肉，也知道有雙身修法這一塊，我知道喇嘛非常不清淨，只是我不要學這塊就好，而且我也問過廣論的老師。」老師回答說：「雙身修法不是人人可學的，這是要供養上師足夠的金額才能學的。」從這證明我們並沒有說謊，他們的老師都承認了。因為這是中年男子問的，如果是多金或年輕貌美的女性朋友可能就不是這樣囉！可能會說「妳跟上師很有緣」，或是以怪力亂神的說：「你是我上一世的老婆，所以要以雙修來修證」等騙女子上床。
這位男子的想法很單純，他只是因為廣論班離他家近，才想上上課也好，且上過2次課感覺還不錯，這樣可以讓心靈得以清淨一些，又想廣論班裡都是一些比他聰明的高知識份子，他們都上了，應該沒問題，可是大家有沒有想到，會作奸犯科的也不乏一些「高知識份子」，他們自以為他們不會被騙，就算真的被騙了，也會礙於顏面不敢張揚，這樣的人能信嗎？ 其實這樣的「高知識份子」是沒智慧的，有智慧的人一定會深入了解，不恥下問的尋求答案。又他不知道如果繼續下去，廣論班就會以各種名目來套住他，到時他想離開就由不得他了，如果又動之以情的要求他介紹親朋好友來上課，到時如果親人被騙或被性侵了，那他就是「共犯」。他都已經感到不自在，也知道喇嘛非常不清淨，那還能學得到什麼？是要越學越「髒」嗎？所以勸這位善良單純的男子快快離開，千萬不要貪求一時的方便而成為「共犯」，那是非常划不來的。
這個假日的慈善之旅是前往最近很夯的電影(賽德克巴萊)拍攝景點---林口，車子行駛在林口的街道，看到周遭都在興建大樓，感覺到林口地區的大土地，想必未來會是一個人口密集的大都市。
因為當天天氣感覺陰陰的，又林口地區原本就比較會下雨，為了怕突如其來的大雨影響行程，所以趕緊做今天的慈善宣導活動；沿路的街道都非常寂靜，深怕一個不小心會把這份寧靜打破。
走在一巷子內，一位中年男子騎著機車在我面前停了下來，跟我要手中的文宣，剛好藉此機會跟他宣導一下──小心喇嘛假藉活佛名義來台灣騙財騙色。男子向我詢問廣論團體的狀況，由於行前義工們對於喇嘛的教義及狀況都會稍做了解以應對人家質疑，而且我們所說的每一字都是如實語，也都是有法律責任的，所以，我很高興有人向我們提問，這位中年男子所問的問題，剛好可以讓我跟他做更深入的宣導。男子問：「朋友勸我不要再到廣論班上課，他說那不是真的佛法，我越清楚內幕就越上得不自在，我還要繼續上嗎？你有宗教信仰嗎？」顯然中年男子是真的很想在宗教方面尋求寄託，所以我直接告訴他不該再去上廣論班，因為就我們知道的資訊，廣論班的課程分上、下冊，上冊是《菩提道次第廣論》，下冊則是《密宗道次第廣論》，其實這2冊講的都是喇嘛的教義，上冊《菩提道次第廣論》只是一些勸人為善的內容，要說好話、「愛」家人、「愛」朋友、「愛」師長、「愛」父母…….等等各種的「愛」，下冊《密宗道次第廣論》裡面則是在講「雙身修法」，其實上冊的《菩提道次第廣論》是在為以後修學《密宗道次第廣論》鋪路，因為有了前面薰習的種種「愛」，再來要「愛」誰都不是難事了。大家要信什麼宗教是大家的自由，只是現今有太多人被人假藉宗教的名義搞的家破人亡，為了台灣這個美麗自由的國家，不得不為台灣的民眾發聲，因為台灣人民真的太善良了，被外地來台的這些喇嘛、仁波切騙財騙色，更可惡的是把女信徒的肚子搞大就不見蹤影，身為台灣人民的您，能看得下去嗎？他們行銷的技巧非常好，里仁有機店也是他們資金的來源之一，而且店裡的員工全是義工，有的店面還是信徒供應的，所以所得全是淨額，不用付薪水跟房租，每個月的淨賺資金就多少了，況且有機食品本身的單價就不便宜，能去消費的民眾也大多是家境不錯的才消費得起。好像扯遠了，為什麼會談到里仁，因為只要到里仁購物，就會看到廣論班的宣傳單，裡面的員工也會幫忙找上課的學員，目標大多鎖定老師、公務人員、家管、大學生...等，如果是老師或教授就直接培訓成為講師讓他們無法離開，以利吸收更多的學員，再藉這些力量深入校園，這勢力真的很恐怖。
這位中年男說：「其實我知道喇嘛喝酒吃肉，也知道有雙身修法這一塊，我知道喇嘛非常不清淨，只是我不要學這塊就好，而且我也問過廣論的老師。」老師回答說：「雙身修法不是人人可學的，這是要供養上師足夠的金額才能學的。」從這證明我們並沒有說謊，他們的老師都承認了。因為這是中年男子問的，如果是多金或年輕貌美的女性朋友可能就不是這樣囉！可能會說「妳跟上師很有緣」，或是以怪力亂神的說：「你是我上一世的老婆，所以要以雙修來修證」等騙女子上床。
這位男子的想法很單純，他只是因為廣論班離他家近，才想上上課也好，且上過2次課感覺還不錯，這樣可以讓心靈得以清淨一些，又想廣論班裡都是一些比他聰明的高知識份子，他們都上了，應該沒問題，可是大家有沒有想到，會作奸犯科的也不乏一些「高知識份子」，他們自以為他們不會被騙，就算真的被騙了，也會礙於顏面不敢張揚，這樣的人能信嗎？ 其實這樣的「高知識份子」是沒智慧的，有智慧的人一定會深入了解，不恥下問的尋求答案。又他不知道如果繼續下去，廣論班就會以各種名目來套住他，到時他想離開就由不得他了，如果又動之以情的要求他介紹親朋好友來上課，到時如果親人被騙或被性侵了，那他就是「共犯」。他都已經感到不自在，也知道喇嘛非常不清淨，那還能學得到什麼？是要越學越「髒」嗎？所以勸這位善良單純的男子快快離開，千萬不要貪求一時的方便而成為「共犯」，那是非常划不來的。
2012-03-28
The Reasons Why the True Enlightenment Education Foundation Would Not Comment on the Sexual Assault Cases in Other Religions
(By the True Heart News interviewing team in Taipei)
Dawa Tsering, Director of the Religious Foundation of H. H. the Dalai Lama, said during an interview by Radio Free Asia (U.S.-funded) on December 7, 2011: “Today, Tibetan Buddhism is the target. Maybe Taiwan government and society think nothing of it, but this force might also attack other objects in the future. Slowly it will spread like cancer cells and become an incurable disease eventually.”
Zhang Gongpu, Chairman of the True Enlightenment Education Foundation, in reply to Dawa Tsering's remark says that Tibetan “Buddhism” propagates the Couple-Practice of copulation Tantra. Its doctrines not only require lamas to get into bed with female followers, but also demand male and female followers to have group sex with multiple partners. Such instructions are well documented in Tibetan tantras in which the Dalai Lama believes, such as The Great Exposition of Tantras (sngag rim chen mo) by Tsongkhapa, and this documentary evidence proves that Tibetan “Buddhism” blatantly violates social morals and the laws of the country. All those afore-mentioned sexual assault cases are not isolated incidents, but are an inevitable result due to the evil doctrines of Tibetan Lamaism. If Tibetan “Buddhism” is still allowed to be propagated freely, it will “spread like cancer cells and become an incurable disease eventually” in Taiwan society!
In recent years, we have seen numerous news reports about women being sexually assaulted by lamas. Most recently, we saw another report about a master who propagates Tibetan Tantrism and sexually attacked his female followers. An even more appalling report is about a mother with blind religious faith, coercing her two under-aged daughters into practicing copulation tantra with a male fellow practitioner. All this sexual misconduct is a direct effect of the flourishing Tibetan “Buddhism” in Taiwan.
Importantly, the core doctrine of Tibetan “Buddhism” is the couple-practice of copulation tantra, with which the Dalai Lama propagates Tibetan “Buddhism” in Taiwan and throughout the entire world. For example, the Dalai Lama openly states in his book:
For Buddhists, sexual intercourse can be used in the spiritual path because it causes a strong focusing of consciousness if the practitioner has firm compassion and wisdom. Its purpose is to manifest and prolong the deeper levels of mind (described earlier with respect to the process of dying), in order to put their power to use in strengthening the realization of emptiness. Otherwise, mere intercourse has nothing to do with spiritual cultivation. When a person has achieved a high level of practice in motivation and wisdom, then even the joining of the two sex organs, or so-called intercourse, does not detract from the maintenance of that person’s pure behavior. Yogis who have achieved a high level of the path and are fully qualified can engage in sexual activity and a monastic with this ability can maintain all the precepts. (Dalai Lama XIV/translated and edited by Jeffrey Hopkins, How to Practice: The Way to a Meaningful Life, Pocket Books, a division of Simon & Schuster, Inc. NY, 2002, p.193.)
In his book, the Dalai Lama claims that if a lama achieves a high level of cultivation, he can have sex with women and does not violate any precept. He says that a tantric practitioner is pure in keeping the precepts only if he does not ejaculate during sex. Not only does the Dalai Lama’s statement entirely violate the precepts laid down by Buddha Sakyamuni, but also his claim that no ejaculation during sex constitutes “the upholding of pure precepts” is completely deceitful. The Dalai Lama goes on to say that through sex one can achieve fruition or liberation:
In Highest Yoga Tantra, even the first step of receiving empowerment is possible only on the basis of the presence of a complete assembly of male and female deities.”…
In addition, tantra speaks of the point in the completion stage when the practitioner is advised to seek a consort, as an impetus for further realization of the path. In such cases of union, if the realization of one of the partners is more advanced, he or she is able to bring about the release, or actualization of the resultant state, of both practitioners.” (A Survey of Paths of Tibetan Buddhism, under the section of "Women and Buddhism")
This so-called “release or actualization of the resultant state” is just mere fantasy and has nothing at all to do with the liberation and fruition in Buddhism. His claim of liberation and fruition through copulation tantra is nothing but a big fraud to the world.
The promiscuous couple-practice of copulation of Tibetan Tantric “Buddhism” has overly permeated Taiwan religious community due to the Dalai Lama’s active promotion and the establishment of his foundation in Taiwan to boost the issue. We have therefore received many public complaints about Taiwan Buddhist temples infested with the couple-practice of copulation. Many monastic monks are secretly practicing the copulation tantra of Tibetan “Buddhism.” They are clothed in Buddhist kasaya reciting sutras and chanting Buddha’s name in daytime, but follow Tantric lamas’ instructions and sexually abuse female adherents in the name of couple-practice at night.
It is well known to the public that many sexual assault cases on female adherents are in fact committed by Tibetan lamas, Rinpoches, and living “Buddhas.” Occasionally, there are cases committed by orthodox Buddhist monks; it is because they are virtually practicing Tibetan Tantra in secret. Besides, the Dalai Lama repeatedly advocates the Couple-Practice Tantra of copulation in his books. The above facts prove that the core doctrine of Tibetan “Buddhism” is indeed the Couple-Practice Tantra, which focuses on sexuality. The pivotal problem lies in its doctrine, which is different, in terms of criminal motivation, from that of those isolated sexual assault cases in other religions. Therefore, the Foundation would not comment on the sexual attack cases occurred in other religions. It is because those cases are not related to the false claim of Tibetan Tantrism as Buddhism and are not associated to the act of counterfeiting other religions either. Their deeds do not damage the doctrines of orthodox Buddhism or those of other good and lawful religions.
Nevertheless, under the guise of Buddhism, Tibetan lamas sexually abuse women to perform the Couple-Practice Tantra, which in fact has nothing to do with Buddhism at all. Unfortunately, the public have got the erroneous impression that the Buddhist monks are to blame for those despicable sex abuses as a result of the sinister copulation practice derived from Tibetan Tantrism. The Buddhist monks are thus falsely defamed. For this reason, we only criticize the Tibetan fake Buddhism, which misguides the public and misleads some orthodox Buddhist monks, who have originally kept the pure percepts, into performing the Couple-Practice Tantra. Inevitably, the sex scandals have received widespread media coverage; as a result, orthodox Buddhism has to bear the full responsibility for the misdeeds committed by heretic lamas. Up to now, the decent reputation of orthodox Buddhism has been significantly disgraced by Tibetan Tantric Buddhism.
Finally, Chairman Zhang urges the government to ban the cult that advocates the doctrine of sexuality. Meanwhile, the Foundation will continue the public education that the couple-practice of copulation of Tibetan Tantric Buddhism has nothing to do with Buddhism at all. Its teachings can never lead to Buddhist liberation or fruition. If Tibetan Tantric Buddhism would confess that it is Lamaism but not Buddhism someday, and the public could know the fact that Lamaism is not Buddhism and the sexual assault cases committed by lamas have nothing to do with orthodox Buddhism, then, the Foundation will stop criticizing Lamaism. It is because, till then, Lamaism will not be mistaken for Buddhism, and most importantly, it will not endanger the dharma transmission of orthodox Buddhism.(Reported by the Interviewing Team)20120325
Editor’s Note:
This article is an English version of the Chinese edition published on
January 7, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/26
Dawa Tsering, Director of the Religious Foundation of H. H. the Dalai Lama, said during an interview by Radio Free Asia (U.S.-funded) on December 7, 2011: “Today, Tibetan Buddhism is the target. Maybe Taiwan government and society think nothing of it, but this force might also attack other objects in the future. Slowly it will spread like cancer cells and become an incurable disease eventually.”
Zhang Gongpu, Chairman of the True Enlightenment Education Foundation, in reply to Dawa Tsering's remark says that Tibetan “Buddhism” propagates the Couple-Practice of copulation Tantra. Its doctrines not only require lamas to get into bed with female followers, but also demand male and female followers to have group sex with multiple partners. Such instructions are well documented in Tibetan tantras in which the Dalai Lama believes, such as The Great Exposition of Tantras (sngag rim chen mo) by Tsongkhapa, and this documentary evidence proves that Tibetan “Buddhism” blatantly violates social morals and the laws of the country. All those afore-mentioned sexual assault cases are not isolated incidents, but are an inevitable result due to the evil doctrines of Tibetan Lamaism. If Tibetan “Buddhism” is still allowed to be propagated freely, it will “spread like cancer cells and become an incurable disease eventually” in Taiwan society!
In recent years, we have seen numerous news reports about women being sexually assaulted by lamas. Most recently, we saw another report about a master who propagates Tibetan Tantrism and sexually attacked his female followers. An even more appalling report is about a mother with blind religious faith, coercing her two under-aged daughters into practicing copulation tantra with a male fellow practitioner. All this sexual misconduct is a direct effect of the flourishing Tibetan “Buddhism” in Taiwan.
Importantly, the core doctrine of Tibetan “Buddhism” is the couple-practice of copulation tantra, with which the Dalai Lama propagates Tibetan “Buddhism” in Taiwan and throughout the entire world. For example, the Dalai Lama openly states in his book:
For Buddhists, sexual intercourse can be used in the spiritual path because it causes a strong focusing of consciousness if the practitioner has firm compassion and wisdom. Its purpose is to manifest and prolong the deeper levels of mind (described earlier with respect to the process of dying), in order to put their power to use in strengthening the realization of emptiness. Otherwise, mere intercourse has nothing to do with spiritual cultivation. When a person has achieved a high level of practice in motivation and wisdom, then even the joining of the two sex organs, or so-called intercourse, does not detract from the maintenance of that person’s pure behavior. Yogis who have achieved a high level of the path and are fully qualified can engage in sexual activity and a monastic with this ability can maintain all the precepts. (Dalai Lama XIV/translated and edited by Jeffrey Hopkins, How to Practice: The Way to a Meaningful Life, Pocket Books, a division of Simon & Schuster, Inc. NY, 2002, p.193.)
In his book, the Dalai Lama claims that if a lama achieves a high level of cultivation, he can have sex with women and does not violate any precept. He says that a tantric practitioner is pure in keeping the precepts only if he does not ejaculate during sex. Not only does the Dalai Lama’s statement entirely violate the precepts laid down by Buddha Sakyamuni, but also his claim that no ejaculation during sex constitutes “the upholding of pure precepts” is completely deceitful. The Dalai Lama goes on to say that through sex one can achieve fruition or liberation:
In Highest Yoga Tantra, even the first step of receiving empowerment is possible only on the basis of the presence of a complete assembly of male and female deities.”…
In addition, tantra speaks of the point in the completion stage when the practitioner is advised to seek a consort, as an impetus for further realization of the path. In such cases of union, if the realization of one of the partners is more advanced, he or she is able to bring about the release, or actualization of the resultant state, of both practitioners.” (A Survey of Paths of Tibetan Buddhism, under the section of "Women and Buddhism")
This so-called “release or actualization of the resultant state” is just mere fantasy and has nothing at all to do with the liberation and fruition in Buddhism. His claim of liberation and fruition through copulation tantra is nothing but a big fraud to the world.
The promiscuous couple-practice of copulation of Tibetan Tantric “Buddhism” has overly permeated Taiwan religious community due to the Dalai Lama’s active promotion and the establishment of his foundation in Taiwan to boost the issue. We have therefore received many public complaints about Taiwan Buddhist temples infested with the couple-practice of copulation. Many monastic monks are secretly practicing the copulation tantra of Tibetan “Buddhism.” They are clothed in Buddhist kasaya reciting sutras and chanting Buddha’s name in daytime, but follow Tantric lamas’ instructions and sexually abuse female adherents in the name of couple-practice at night.
It is well known to the public that many sexual assault cases on female adherents are in fact committed by Tibetan lamas, Rinpoches, and living “Buddhas.” Occasionally, there are cases committed by orthodox Buddhist monks; it is because they are virtually practicing Tibetan Tantra in secret. Besides, the Dalai Lama repeatedly advocates the Couple-Practice Tantra of copulation in his books. The above facts prove that the core doctrine of Tibetan “Buddhism” is indeed the Couple-Practice Tantra, which focuses on sexuality. The pivotal problem lies in its doctrine, which is different, in terms of criminal motivation, from that of those isolated sexual assault cases in other religions. Therefore, the Foundation would not comment on the sexual attack cases occurred in other religions. It is because those cases are not related to the false claim of Tibetan Tantrism as Buddhism and are not associated to the act of counterfeiting other religions either. Their deeds do not damage the doctrines of orthodox Buddhism or those of other good and lawful religions.
Nevertheless, under the guise of Buddhism, Tibetan lamas sexually abuse women to perform the Couple-Practice Tantra, which in fact has nothing to do with Buddhism at all. Unfortunately, the public have got the erroneous impression that the Buddhist monks are to blame for those despicable sex abuses as a result of the sinister copulation practice derived from Tibetan Tantrism. The Buddhist monks are thus falsely defamed. For this reason, we only criticize the Tibetan fake Buddhism, which misguides the public and misleads some orthodox Buddhist monks, who have originally kept the pure percepts, into performing the Couple-Practice Tantra. Inevitably, the sex scandals have received widespread media coverage; as a result, orthodox Buddhism has to bear the full responsibility for the misdeeds committed by heretic lamas. Up to now, the decent reputation of orthodox Buddhism has been significantly disgraced by Tibetan Tantric Buddhism.
Finally, Chairman Zhang urges the government to ban the cult that advocates the doctrine of sexuality. Meanwhile, the Foundation will continue the public education that the couple-practice of copulation of Tibetan Tantric Buddhism has nothing to do with Buddhism at all. Its teachings can never lead to Buddhist liberation or fruition. If Tibetan Tantric Buddhism would confess that it is Lamaism but not Buddhism someday, and the public could know the fact that Lamaism is not Buddhism and the sexual assault cases committed by lamas have nothing to do with orthodox Buddhism, then, the Foundation will stop criticizing Lamaism. It is because, till then, Lamaism will not be mistaken for Buddhism, and most importantly, it will not endanger the dharma transmission of orthodox Buddhism.(Reported by the Interviewing Team)20120325
Editor’s Note:
This article is an English version of the Chinese edition published on
January 7, 2012.
Reference Source: http://foundation.enlighten.org.tw/trueheart_en/26
訂閱：
文章 (Atom)