[正受優婆塞戒的條件(四)] ─ 菩薩正行第114集

正受優婆塞戒的條件(四) ─ 菩薩正行第114集

「所以菩薩的六度之中，以布施度為首。
事實上一切的菩薩萬行，都是以布施為基礎，甚至其他五度的本身，就是布施的一部分。

持戒是布施，因為持戒者把自己的習氣布施了出去；
忍辱是布施，因為忍辱者把性障給布施出去；
精進是布施，因為把懈怠、懶惰布施出去了；
禪定是布施，因為將攀緣的心布施出去了；
般若是布施，他要布施出自己五蘊虛妄性。

可以說菩薩道的修行，就是在布施上，沒有別的東西了，並不是一般人所謂的布施就是財布施那麼簡單，所以六度之中，布施度統攝了後面的五度。佛所說過祂自己的本生故事中，幾乎百分之九十九，都跟布施有關；或者可以這樣子說，菩薩的全部生活就是布施，布施給予眾生一切，所謂的眾生，布施了所有的眾生，當然也包括了布施給自己。

從勝義諦的角度來看：布施的人、受布施的對象，與布施之物都是空，所以叫作三輪體空。空並不是沒有，而是空有不二，也就是二乘人依著他自己現證的五陰十八界空相，親斷三縛結的空相現觀，而說三輪體空；大乘菩薩完全具足二乘所證，更親證了萬法本源的如來藏，轉而依止了如來藏的空性，親見三輪的本源實在是本空。這一些都得要建築在三乘菩提的實證上，而不是一般人用意識推理、嘴巴說說而已，這一點各位要格外地小心。三乘佛法的每個階位，都是建立在親身實證的基礎上，絕對不是用意識思惟推理所成的；如果不瞭解這一點，那就永遠沒有辦法斷除結使，也永遠沒有辦法實證果位，到了最後還是業重凡夫一名。」

非常受用的一段話，
雖然曾經在上課時聽聞過，重新再熏習一遍更覺得受用！

甚麼時節該取、該捨、該布施出去的，應該好好衡量衡量，
有捨,有得，在出世間法中絕不錯謬。

[什麼是學佛人的飲食觀？] ─ 學佛釋疑二第70集

富含著深妙智慧的法理。

什麼是學佛人的飲食觀？

學佛釋疑二第70集

http://www.enlighten.org.tw/dharma/9/70

歡迎大家收看「三乘菩提之學佛釋疑」。這集要略談的是：什麼是學佛人的飲食觀？ 

在欲界中，我們依順著這個五蘊身，依著色身五根的種種變化，和世間各種塵境的誘惑這樣的相對應，就會產生種種的受；依著種種受，就會産生種種欲望的追求。這是每個人一生下來就有的習性，因爲這個身體，就是由過去世依著種種欲望的追求滿足下所造的種種業而成的異熟果報；這個身體就是上一世身口意業造作的成果發表展。依著阿賴耶識過去世受熏、持種的功能，異熟出此世的業報身；此世的六根、六識又依著過去世的業習和此世的熏習，再繼續受用對境界的了別，産生種種欲想；我們住於其中、受用於其中，習以爲常、習以爲性；意識心對應出欲望的追求與滿足，也就成了一世又一世頭出頭沒的慣性與動力。

因為欲，就有了身口意種種的行為和造作，也就產生了許多的煩惱，這是世間智者所能共見的麻煩。如告子說：「食色性也！」《禮記》也寫著：「飲食、男女，人之大欲存焉。」中華文化深具著純厚樸直的世間哲理與倫理法則，中國古德對於我們世間人所生起煩惱的起點，是一針見血的點了出來！食與色是人的本性，也是最基本的欲望，是欲界有情業習的呈現，本來沒有所謂善、惡的問題。飲食關係著一期生命的存續，所以每天都需要固態、液態的食物來長養、維繫身體的運作；而男女，是指情感上的依附乃至生理上安適的關係，例如小時候依戀著父母，長大了愛戀著伴侶，接著就疼惜著兒孫。在生命存續的過程中，就不斷習慣、也受制於這兩種業習爲一生期盼與滿足，如果這兩件事情有背離、無法滿足，就會産生極大的煩惱和痛苦。所以有雜誌就寫著：中國前領導人江澤民，每天早上醒來最煩惱的就是「如何餵飽中國十二億人口？」依著這兩種欲，所以世間就有了種種多元而豐富的事業來滿足人們的欲望。

飲食，不僅是一般人所重的事，對於佛門中尚未見道的修行人，也是極爲粗重、要對治的事，因此聲聞律中許多的規定都和飲食有關。飲食的律則，就是要消除最基本的貪欲，所以戒律中有非常繁瑣又不得不面對的事情；也因此多次聲聞僧團中的異議，都有著飲食觀的分歧意見。如第一件破僧事件的提婆達多，因為對 佛陀起嫉妒心想要取而代之，要他追隨的人出去對出家不久的年少弟子宣說：「你們只要跟隨我，不要去跟隨佛陀；你們只要盡形壽守著五法——就是盡形壽乞食、著糞掃衣、不食鹽酥、不吃魚肉、還有露坐，你只要受持這五法，很快就可以證果。」提婆達多訂立這種簡易的法則，就是要誘惑年少的僧人來歸依他。這五法當中飲食就佔了三法，所以就是屬於飲食、衣服、住所簡易的禁戒。但是，三乘菩提道的修證是要戒、定、慧具足，解脫道的正見慧觀更是重要的基礎。提婆達多認為他所提出關於衣服、飲食、住所的五法，是比 佛陀僧團規定的還嚴謹。但是，佛陀在教示有苦行習性的弟子——如大迦葉行頭陀行時，內容是比提婆達多所提的還多，有十二條；而且，佛陀針對每一條持守的法則，都仔細地開示觀行的內涵、方法和趣向，教導好樂於頭陀苦行的弟子們，如何依十二條的持守來產生慧觀、來產生定、來斷煩惱，而得能趣向菩提的智慧。所以這十二頭陀法是助道法，要依之能產生定與慧，才能趣向菩提。在《瑜伽師地論》當中 彌勒菩薩也開示：「在正法中修行的人，有三種人會有苦惱不安穩。第一種，就是出家了、也能受持所有的禁戒，捨棄世俗中所有的貪愛，但是他執著於戒行清淨，受用於戒行清淨的境界，很喜歡安於其中以為滿足，不能轉進增上修學定與慧；第二種人，是他能夠增上轉進修學慧學，但是他只是聞法，他不去深入的思惟與修觀；第三種人，是他雖然能夠深入的去思惟以及修證，但是也有果德的證得——或者二果、或者初果，但是因為他放逸不精進，不會將心樂住於法住法行當中。」所以 彌勒菩薩說：「這三種修行人仍會有苦惱不安穩，所以不能證得無上安穩的涅槃道。」所以，我們再回頭來看提婆達多所提的五法，是無法具足全然清淨的戒行，與慧解脫沒有關係；他所說的如果屬實，那許多動物的行爲就是涅槃本了；因此他所說的是「非法為法、非律為律」，是分裂僧團、誤導新僧所建立的邪見。

另一件可見飲食對僧團的影響，就是第一次結集。第一次結集，參與的人不僅四眾不具足，連比丘們也是偏向頭陀苦行的摩訶迦葉的追隨者。結集的內容是以聲聞人的戒律為中心，是以聲聞人的法律爲中心，時間也只有三個月，不但成佛之道的大乘法沒能彰顯出來，連聲聞的律法也沒能周延地完整結集出來。所以這一次的結集是為安定聲聞僧團，是有其必要性；但這不是一個 佛陀教義下完整地結集，這是一個共見的事實。所以，當富樓那尊者回來看到結集的內容，有著許多的意見。可是聲聞律中，只記錄了富樓那對戒律中飲食不同的意見，聲聞律寫著富樓那對大迦葉說：「我親自聽聞佛說：『有七件事是可以開例不犯戒的：就是寺院可以儲藏隔天的食物，可以在寺院裡煮東西——比丘可以自己動手煮，也可以主動伸手受食，也可以從人受食，也可以自己去摘果子來吃，也可以自己去採水裡的植物來吃，有殼的食物可以自己撥去以後來吃，不必等淨人處理。』」可是大迦葉說：「那是在非常時期如饑荒時，佛陀後來又制定不可以了！」富樓那就講了說：「佛不會一下說可以、一下又說不可以！其他的我可以忍，這七件事我不能同意這樣的制行，所以我還是會依著我所親聞的來教導後人。」富樓那就離開了。這七件事都和飲食有關，其實富樓那的意見怎麼會只在飲食有關的事件上呢？可是在有限條件下所結集出來的內容，其中的缺漏，實在不是三言兩語所能夠說明的。

現在許多佛教系的學術研究者和佛學弘法者，經常以第一次結集的經典來否定大乘。言：成佛之道的大乘法非佛說，是後期發展出來的。並以此來寫書立論，在教席上教導學人。這是自誤誤人極為嚴重與偏失的教導！在台灣、大陸兩岸也有出家法師宣講著這樣的言說來否定大乘漢傳佛教，認為自己是很客觀的、有研究依據的。對於這些法師，我們先不談他們未來世的果報，我們要問的是：「就以您現在為什麼能在漢地出家的福報？您現在為什麼能有那麼多大乘經典閱讀的福報？您現在為什麼能夠得到那麼多大乘信眾發心的布施供養？是自己真的有這樣的德行嗎？玩弄現代學術研究的您，難道不清楚這都是從 佛陀以身示現開始，歷經印度、中國一代又一代的大乘菩薩犧牲奉獻傳承的大乘法教，所以才讓你今天有這樣的福報嗎？你穿著僧服，卻依憑著、宣揚著近百年來以歐洲一神教為本的學術研究來為言說，這是以身逆佛、謗法、毀僧的行為，腳底難道不涼嗎？難道你每天禮佛，面對 佛陀、諸大菩薩、祖師，是如何抬得起頭來？每天唸完二時臨齋儀三世諸佛、大乘菩薩聖名後，面對餐食，你是如何嚥得下口？」

回到第一次結集來說，聲聞人也只記下富樓那對飲食意見的七件事。因為印度當時有些地方是很貧乏，如果禁止這七件事，在米糧高價、或饑荒、或食物不易乞討的時候，對於僧團中修行人會造成很大的不方便；乃至經常要爲了這些瑣事辦理羯磨，徒增人、事、時間的消耗，於法無益。但對頭陀苦行的摩訶迦葉嚴持聲聞戒律的他來說，是寧可餓死，小戒也不可通融。大迦葉的堅持，已能區分出必須積極求一世解脫的聲聞道，和願意多劫利樂眾生菩薩道，兩者不同的特質了！ 同樣，在聲聞眾中引發第二次結集的十事非法中，有六件事也和飲食有關。對聲聞人來說，不要在飲食上花費太多的心力與時間，不要起飲食貪，能夠將時間都用在思惟法義、斷惑證果上，是很重要的事情。但是，飲食的需求又是每天必須面對的業報，所以聲聞戒中有許多的規定都和飲食有關；乃至於因為飲食，發生一次又一次重大的事件。佛在涅槃前，又一再的作出對出家聲聞人的交代，佛說：「一切穀米、大小麥豆，都可以接受信眾的供養，但是每天只要日中一食就不要再吃了。那乞食以及在僧團中如果有人來請時，要依著次第、要知足，不要接受別於僧團次第安排的請食，不要吃肉、不要喝酒，一切五辛味道的都不要吃。」大慈大悲的 佛陀已經要入涅槃了，還將什麼該做、什麼不該做的戒律，又殷重地交代了一遍；連吃飯要如何吃才能夠如法不放逸，又細說明白、仔細交代，可見 佛陀對弟子們是多麼的用心呵護！因為出家修行、受眾供養，是專業的修行人，此世如果不精進於法道，無常大鬼常在左右，一失人身，萬劫難復！

那菩薩道的飲食觀是什麼呢？在《大方廣佛華嚴經》 佛陀開示著：「一個具有菩薩種性的人，很自然的就會顯現出本具仁慈的心性，會喜好於有智慧、善法的布施。」所以菩薩種性的人，如果得到美味的食物，他不會自己一個人獨自享受，一定會分享給大家，然後才食用；凡是有接受到任何的物品，也會想著要分享給別人。菩薩在飲食的時候，他會依著這樣的心念：「我的身體中有八萬戶蟲依於我住，我的身體能夠得到充分飲食的樂受，牠們也能夠得到充分飲食的樂受；我的身體如果落於飢餓的苦受，牠們也會落於飢餓的苦受。我今天受用這些飲食，但願眾生都能夠得到飽滿。」菩薩的心中是為了布施這八萬戶蟲，所以受用飲食，不會貪戀飲食的美味。菩薩又會依著這樣的心念：「我因為無明的覆藏，一世又一世如同處在長久的黑夜當中，愛樂著這個五蘊身，每天都要讓這個身體能夠得到充分飽滿的欲望來受用飲食；今天我把這些食來惠施眾生，但願我能夠對這個身體斷除貪著的心念。」由 佛陀的開示我們可以看到，一個菩薩行者他在飲食時，也是安於自身的內觀，依於解脫道、菩薩道的願力和護念眾生的意行，來為身行以及口行的造作。

菩薩的食觀只有這樣嗎？不！還有更深細的。《阿含經》中就記錄著：「有一次，給孤獨長者去禮拜 佛陀，佛陀問：「長者啊！你在家中一直在布施貧困的人嗎？」給孤獨長者回答：「是！世尊！我一直在城中四處廣行布施貧困，也在家中布施給貧苦、一切來求的人。世尊！我經常念想著，要布施給野獸、飛鳥、豬、狗等動物，不會起這個要給多少、那個要給多少、這個該給、那個不該給這樣的心念。因為我一直有這樣的念想：『一切的眾生都因為有食才能存命，有食就有命、無食就喪命。』」佛陀就說：「善哉！善哉！」也就是讚歎給孤獨長者說：「你這樣的想法和這樣的行為，是安穩能夠順應著菩薩道白淨的善法。」佛陀接著說：「長者！你能夠依於菩薩心，專精一意而行廣大的惠施——眾生因為食而得到安止、調順，沒有食就喪失生命。長者！你能夠得到大果，在現象界能夠有大名稱、大福報、名聞十方，在實相界也能夠得到增上佛菩提道的甘露法味。為什麼這樣說呢？因為菩薩之處，就是一直以平等心來惠施，專精一意念著一切眾生等類由食而存，沒有食就失去依止，沒有食就喪失生命。就是這樣啊！長者！這就是菩薩心所安處而能行廣大的惠施。」

其實這段《阿含經》是隱覆密意，用字相當精準到位，開示著很勝妙的大乘法義，不過在此不能公開地細說，只能依於現象界的法，和大家來談「菩薩的食觀」。菩薩在現象法界中，自己能夠深觀體會到「自己受制於飲食的業報」，所以也能夠深深體會到「眾生受制於食的苦」。但，菩薩能正確的體證到「食」的真實義——第八識如來藏，所以能夠行廣大的布施；菩薩同時也能夠現觀到如來藏的平等性、無分別性，所以能夠轉依如來藏的真如體性，依般若智行三輪體空的平等無分別施；由大乘見道入菩薩行的功德，這樣的平等施，是般若波羅蜜的廣大施。給孤獨長者所說的「念」，就是意識心不斷地轉依與觀行，而能志行於廣大的惠施。

所以慈悲的 佛陀明確地開示：「一切衆生皆依食住——這個食就是識食，一切有情皆依食住，如果離開了第八識異熟識，一切有情的四食都不能成就。」一如央掘魔羅尊者所說：「一切眾生的生命，皆由各種飲食所以能夠安止。」這是聲聞人的觀察跟體會，這不是菩薩的觀察與體會。大乘菩薩看到眾生的生命能夠得到安住，只有一種食，而且是常、恆、性如金剛不變異。為什麼說只有一種呢？因為一切眾生皆依如來藏才能畢竟恆久安住，這就是大乘菩薩的食觀。有關四食，平實導師在《阿含正義》中有非常詳盡地開示，歡迎你能夠請回去閱讀。

[息惡法則一 修念佛心增長悲慧] ─ 三乘菩提菩薩正行第126集

菩薩老師透過口行與身行，以柔軟的名言話語表顯出她慈悲度眾的儀態，

看著這樣柔軟的口行與身行，似乎也看見了菩薩老師以身作則的謙恭心行運轉著，

這樣外顯出來的慈悲菩薩行儀感動著我。

 

宏寬的菩薩願行在這渺小的五蘊身中表露無限。

不斷觀察著自己也觀察著他人，返觀心念的起行，
以善法回熏增長善法欲止息惡法欲。
 

息惡法則一  修念佛心增長悲慧
 

三乘菩提菩薩正行第126集

 

http://www.enlighten.org.tw/dharma/8/126

 

 

 

若比丘欲得增上心者，當以數數念於五相：
 

一、念善相應

　　安住在善法當中，安住於憶佛念中，或者安住於清淨無為的這種清淨心當中。

 

二、念惡有災患

　　看著、觀察惡念的過患，若持續安住惡念當中將會產生逼惱，無法制心於法；對待惡念的方法就是應把它丟掉。

 

三、不念此念

　　不去管這個念，繼續安住於定學上，把這意念、惡念轉開，不管它、不理它，讓這惡念、意念自己消失離開。

四、思行漸減念

　　正對著自己的惡念，自己用心念漸漸的把它淡下來，慢慢的使其止息。

 

五、以心修心

　　

甘願做菩薩(連載)

甘願做菩薩 (連載二十二) - 剎那轉化不善種子

不過呢，話又說回來，你要建立那麼多的堅固的菩薩種性和作意，不是很容易的事情，這要許多的甘願才行。你要像如來藏這樣，祂就是甘願作這樣守護你的角色，不會想要出頭。所以呢，單是從如來藏的這一個體性出發，你就能改變你的種性，更何況是說，你如理思維，就能改變更多。總之，你要想啦，你現在所看到的眾生，他們活不過一百歲，他們不管再怎麼樣，再怎麼樣，都活不過一百歲，他們所擁有的美好，被死神迎面一戳，就結束了。可是，你的美好並不是建立在這個身上的，不是建立在這三界有的身上的；你的美好， 佛陀都給你打包票了，你會成佛。所以不管上一次，你是如何沮喪，別人怎麼冤枉你呀，不管你是多麼地憤恨不平、怨天尤人、心裏很擔憂或如何如何，雖然是你還會這樣，於自己於眾生，而受種種的境界困擾，而產生許多不如理作意的心行；可是你要這樣想， 佛陀會照顧你，因為經典處處在在都跟你說，你絕對會成佛！所以你有什麼好去怨歎別人的呢？你有什麼好去顧影自憐的呢？

不過我還是要說那一點，你不在那個第一時間去斬斷你的煩惱的時候，就是當這個境界來的時候，你沒有出手斬斷你的煩惱，那你的煩惱障就會一直持續地顯示出來，許多不如理作意的心行就會一股腦兒地出來，許多的亂七八糟的想都會出來，因為你已經思緒中「失控」，任由過去的煩惱種子現起，不斷地生滅。因此在第一時間，自己要作抉擇，只要你將這個當作是一回事，你一定會有覺察力的。這時你其餘的煩惱障要不要現前？這可是你自己抉擇的，你如果不在那一時間斬斷，不在那一時間做抉擇，或是平常不把這個地方作意好，你一定會覺得不安穩，乃至於說不舒坦。即使是事後也可以感覺得到，有的人因為心行有去注意到這個，因此他的煩惱夾帶著一起產生的情況會減少，雖然說這樣的心行聽起來很失敗，但如果他於第一個時間就有不舒坦的感覺，那還表示他的修學是有進步的，這樣說起來還是好現象，至少說你因為一直想要向這個佛道邁進，所以就會產生這樣種種作意衝突，因此心裡面覺得不舒服。然而許多人由於心根本不是放在這裡，甚至愚癡到只想要一念不生起，因此永遠無法進步，這真的是見不及此啊！你不能活用你的意識心來敏銳地觀察你的許許多多的作意差別，來改變你潛藏於如來藏中的各式各樣的種子，那你稱什麼是修行呢？難道你過去的意識心所落謝的東西就會隨風而散了嗎？顯然只有愚癡的人才會這樣想，因此你要淨化你內心的種子，就是淨化你如來藏幫你儲存的所有的種子，最好的地方就是有各種因緣能成就的土地，這樣說來，這娑婆世界是一個理想的世界，因為這邊的惡緣充斥，不虞匱乏，所以可以讓你那些的煩惱、不善的種子因而成就，先成就你的心行，然後呢，就要看你了，看你是不是可以轉化，還是要任由這些五彩繽紛的不善種子發起身口的現行？(待續)

轉貼出處：http://penitent321.pixnet.net/blog/post/220007042-%e7%94%98%e9%a1%98%e5%81%9a%e8%8f%a9%e8%96%a9%28%e9%80%a3%e8%bc%89%e4%ba%8c%e5%8d%81%e4%ba%8c%29
http://www.wretch.cc/blog/studydiaries/33729328


＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿＿


甘願做菩薩(連載二十三) - 甘願邁向佛道

換句話說，這是自己對自己的抉擇，這佛道是自己甘願的，如果你夾雜著一個不情願的念頭，在這第一大阿僧祇劫的過程中，你還是要與這時所種下的「不情願」的念頭來對抗，那可能是一件你今生會發生的事情，也可能讓你未來的輩子很難釋懷，給你帶來心境上面的死結，給你帶來你作意上的衝突，可是你的未來輩子永遠不曉得為什麼修道這麼困難，而這個源頭就是每一輩子都輕忽放過的「不甘願」。你可能又說，我已經是這樣努力修行了，那為什麼別人都可以得到很好的東西，或者說這世界給予他那麼好的結果，但我們都沒有？那你如果是這樣想，就要回憶起來， 佛陀都已經替你準備好。如果說，你是想要往生極樂世界， 佛陀已經替你準備好，已經替你準備好你的蓮花座啦，乃至於有的人已經準備好金剛座給他了，只要呢，你在這個佛道上繼續地用功，它會成形的，它會真正成就的， 如來沒有虧待你啊！所以這樣來思維，到底是 佛的恩典比較好，還是跟眾生一起混吃等死好？這是很明確的，你所依仗於此世間的──知識、財力或什麼，都比別人強嗎？就算是都比別人強， 佛陀也不要這個，如果說這些財富知識比別人強而能夠怎麼樣，對你會有幫助， 佛陀早就給你了，不用你開口，絕對不需要你開口，就會給你了。可是， 佛陀就是不要你這樣，所以我們才不會變成世界上的大富大貴的人，也不要世間的智慧、聰明才智，有那種機緣的人，因為那樣只會讓我們初學者更加地墮落，不會讓我們增長智慧！因此你要信受， 佛陀自有安排。

所以呢， 佛陀對我們已經太好了。因為呢，我們的福德和功德，一切，我們都可以請佛陀為我們安排，這樣是最好的，不要像世間人一樣忙忙碌碌而自以為是，以為是自己多麼的努力而才得到功德或怎麼樣。你不需要如此想，你不需要在這種事情作主，你只要去付出，「對眾生付出」的這種事，你要懂得作主，你要教導你自己、要叮嚀你自己，千萬不要懈怠，要有具備像是如來藏的這種情懷就好了。你做的越多，你的如來藏會記得你作過，然後所有的 如來也會記得你，然後呢，眾生的如來藏也會記得你。這樣不是很好嗎？就是呢，大家都記得！那不該記得的那些人沒有因緣，他們統統不會記得。所以，世間人希望記得的，都是那些過後輩子不會記得的東西，想要別人的意識心記得你，有沒有用？100年後，大家的意識心都死光光，根本統統不記得，都要靠人轉述，所以不要憧憬說這你作過的歷史上會留名，你到時候已經死了，下輩子意識心自己在哪裡都糊里糊塗了，所以前輩子的世間風光有何用處？只有佛法中的佛事，這些利益眾生的事，才是大事啊，這即使一切眾生都不曉得，又有什麼關係啊，這是我們自己成就佛道的資糧，我們成就般若大道來乘載眾生的法道啊，所以有緣的眾生將會追隨我們的腳步過來，即使是一個兩個，我們還是要努力啊！而世間的風光永遠是凡夫的事情啦！(待續)

轉貼出處：http://penitent321.pixnet.net/blog/post/220007051-%e7%94%98%e9%a1%98%e5%81%9a%e8%8f%a9%e8%96%a9%28%e9%80%a3%e8%bc%89%e4%ba%8c%e5%8d%81%e4%b8%89%29
http://www.wretch.cc/blog/studydiaries/33801159

一切唯心造。

《大方廣佛華嚴經》：
「爾時，覺林菩薩承佛威力，遍觀十方而說頌言：
『譬如工畫師，　分布諸彩色，
　虛妄取異相，　大種無差別。
　大種中無色，　色中無大種，
　亦不離大種，　而有色可得。
　心中無彩畫，　彩畫中無心，
　然不離於心，　有彩畫可得。
　彼心恒不住，　無量難思議，
　示現一切色，　各各不相知。
　譬如工畫師，　不能知自心，
　而由心故畫，　諸法性如是。
　心如工畫師，　能畫諸世間，
　五蘊悉從生，　無法而不造。
　如心佛亦爾，　如佛眾生然，
　應知佛與心，　體性皆無盡。
　若人知心行，　普造諸世間，
　是人則見佛，　了佛真實性。
　心不住於身，　身亦不住心，
　而能作佛事，　自在未曾有。
　若人欲了知，　三世一切佛，
　應觀法界性，　一切唯心造。』」

生活中的佛法 ~讀人讀己

會把好的文章和一些 導師書中的段落三不五時的拿來反覆溫習，
以求自我反省、檢驗、學習，

在在處處無一不是修行鍛鍊之處，
實地把知見運用於生活中轉為實踐，且以智慧為先導按部就班，
時時不斷地加行以及自我約束、轉易其種子在修行過程中是多麼重要。


以下

佳文轉貼自：
生活中的佛法 ~讀人讀己(上)──膚淺的我


凡人都有所體認「讀人難、識人難？」，所以古訓中就出現了一些警世名言，諸如：

「相識滿天下﹐知心能幾人。」
「逢人且說三分話﹐未可全拋一片心。」
「畫虎畫皮難畫骨﹐知人知面不知心。」
「路遙知馬力﹐事久見人心。」

實因，「人心隔肚皮，不通人心也」，身而為人最難掌控的是那一顆您、我都有的愛到處攀緣「心猿意馬的心」；這顆「深沉潛意識我的心」經常左右影響能分別覺知、了別種種境界的「第六意識我」──「膚淺的我」，這是一般眾生所喜樂而自我愛戀的妄心假我，世間凡夫受於累世的熏染，緊抱持此虛妄我為真實，一心一意下功夫修飾此意識心我，或是增加它的世間技藝聰明才智，甚或「自我追求擴展成無限的您、我、他」，然而這些總是依於習氣對世間的執取而産生無窮無盡的分別、思惟、夢想、膨脹、設計……等等。人類的教育從不知這個在某些因緣際會下能無限擴大的我這個虛妄心只有一世而已，不知這世的假我、虛妄意識、見聞覺知分別心何時會暫不見，在下定決心修為下何種情況下會徹底消失不見；又在什麼因緣下，這個虛妄假我的見聞覺知分別心又會再度出現，是經由什麼樣的條件是如何出現的，出現後又是經由怎樣的熏習，而又再度受制於潛意識假我的操縱？諸多的我們所不知，如果未遇真善知識的慈悲教導是無法正確學習了知的，為什麼我們要了知呢？因為這些正知見的認知都是與生命的往上提升、往下輪墮有著密不可分的關係存在！

操縱「不停出主意第六意識見聞覺知我」的這個「深沉沉潛的潛意識我」，衪不是您我本具平等佛性的「真實的我第八識」，但衪確是眾生不知卻隨時擺佈我們的我──第七識，在唯識學中稱為末那識，就是無明不明究理的衪讓我們與一切的煩惱永相隨，在未聞得正確如理的佛智時、未如實知「真實我」時，自以為是的第七識衪總是扮演著愛掌控一切的專有魔鬼，在無量流逝的生命中無盡地啃噬著可以理性的第六意識見聞覺知分別我，令生命輪墮流轉不息，正是這個世人不覺不識受了第六意識累劫來錯誤的教導把假我當真我的第七識衪啊！

這個「沉潛的潛意識夜郎自大我」的心無所不攀常常到處執取留情，以它長久來的習氣多所影響操縱著我們的人生，我們經常總在慣性力量影響下不知不覺跟著衪行走而不自知；如果自己向來是偏向「正向思考」的人，沿路往善意的那一頭走下去，所呈現多是美好的，也不太會發現有什麼重大問題，當然其間要有一些溝通是在所難免的，但是為了顧全大局，就把它當做一種試鍊；如果自己是偏向「負面思考者」，很容易相應走到不善念的那一端去，讀人都不爽，讀己最爽，凡事都是偏向自我為中心都是別人錯，如此心態，常常所呈現出來的人、事、物也多是不好的局面，在在處處出現了許多自己不喜的狀況，心裡頭覺得實在混不下去了。早就把可以真實依靠對六塵萬法離見聞覺知的真正自己第八識拋到腦後去了！什麼成熟理性的人格，是會在各種情境下改變習氣不受習氣拖著走啊之類的話語，早就忘光光而無法如實的對治安處自己了！總之，就是這麼一句話：「修行難，難修行！」。

混不下去了，怎麼辦？這個即將帶來與自己命運息息相關的抉擇，當然絕對是一種考驗了，所以無妨讀讀自己吧！然而「讀己易？識己易？」是嗎？

且看兩則買水果與吃水果的故事： 某天，要前往佛寺幫病重的家人做懺悔佛事，心裏計劃著要幫家人供佛植福，在路途中就順路的買些水果，這家水果店開的瞞大的，但是生意並不太興隆，買了幾樣水果後，就跟老板很世俗的要人情的說：「買了這麼多，嘛優待一下！」老板聽了之後，將拿在手裏稱的多出來的龍眼，分送了一些，並將較多的那一半收了回去。

當時，看到這個舉動的我，竟然下意識的出現了一些没有語言文字的念頭，而且是帶著很不爽的憎意在內，心裏快速出現的想法是這樣：「您的生意那麼不好，跟您買了這麼多，您還這麼小氣吧啦！只分送給小部分的那一點點，竟把多的那一部分收回去。真是小氣鬼！」當很快速的出現這個念頭並被意識我查覺後，感覺非常的慚愧，被潛意識操控的我竟是如此的世俗貪心雜染，只跟人家買一點小東西，竟如此不遜地向人家討起恩德來了，小氣的不是別人，是這個沒有涵養没有德性的我啊！唉！不知修到那裡去了？！

事後檢討起來，買東西是論斤稱兩算的公平交易，只要做到誠信可靠、童叟無欺，老板有權利不送給我額外的水果，只是自己的習氣使然，又要向人家索討額外的東西，這是受世間人世俗生活的影響，既然現在已經接觸佛法歸依清淨的佛門了，應該革除這種不淨惡習才對，為何還要跟未接觸佛法時一般見識呢？如此行徑是有失修行者的風範的。想到這裡真恨不得地上有個洞，鑽進地洞裏謝罪都不為過呢！真是無顏見佛門父老！慚愧之至！

又有一次，中午用餐期間，有位師姊端了一盤東西出來，對眾大聲的說：「還有水果喔！」此時，看到對座有一位陌生的師姊，似乎碗裏頭還有剩飯，然而很快速的站了起來，拿著她的碗往前走，我心裏馬上出現了一個念頭，當下感到很慚愧，為什麼沒有好好憶佛，心又向外攀緣起來了，另方面又很質疑自己的念頭是不是對的？所以就觀察這位師姊的舉動，她拿著碗走向坐在另一頭她的小孩子那邊，倒了一些東西在她小孩的碗裏，然後走過放水果的地方，再往前走去添加新的飯菜。當下的我，實在很汗顏，為什麼自己內心的種子，是對別人有著不清淨的想法：「當時以為這位師姊很貪心的飯碗裏還有剩飯，就要捷足先登的去拿水果。」可是事實並非如此啊！

今天，我並没有修得他心通，在現實生活中見識到，很多時候，眼見都是不足以為憑的，因為無法確知您看到人家行為舉止背後的內心真正思惟是什麼？所以起心動念都要小心為是啊！切記！切記！
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佳文轉貼自：
生活中的佛法 ~讀人讀己(下)──反轉命運


心想，有時自己也難免因外在的行為、言語表達不當，而被人家誤會，都會覺得很懊惱難過，更何況自以為是的自己去誤會了這位無名陌生師姊，她的「真心」都已經靜悄悄把我對她起惡念的這個事蹟存檔起來，如今的我已受了菩薩戒，菩薩戒的受持，是以攝心為戒的，只要心起不善念頭時就算犯戒了，因為菩薩戒所持的是心地戒，所操持的戒律是真正的在心地上下功夫的，不若聲聞戒，只要外表的身行、口行没有違犯，內心裏的意念再怎麼不淨違犯都不算犯戒；雖然大乘法的修道是要修到二地滿心菩薩才算真正的持戒，但是現在的我還是在心的意念上不清淨而與人結下了惡緣，如此的事實已被「真心」絲毫不爽的記錄下來，假設未來世兩人相遇如果人家對我無緣由的不爽，那又要怪誰呢？！只能怪自己没有在戒律上精進修持，曾經對人家先起過不如理的惡念啦！所以我還是必須在學戒上多多約束控制自己，現前的我離真正在生活中無處不持戒的二地滿心菩薩還有一段遙遠距離，經常不經意的就起心犯戒引發很多的愧疚自我困擾，真是汗顏不已；想及此，實在感到十分罪過，已經沒有機會當面向這位不識的師姊致歉，只能在此隔空向這位外表看來十分莊嚴的師姊至誠的道歉！請您原諒愛胡思亂想的我，抱歉之至！當然，這位陌生師姊您的「真心」也會為我的道歉之意寫下一筆，請您大人不記小人過！願我們將來共同為護持正法而做佛事利益眾生，這才是我們一面之緣最好的見面禮物啊！如此說來，有一個永不斷滅的真心存在還真是好耶，因為所造作的一切好與壞業都不會有所絲毫漏失錯亂，衪無所不包與隨時存檔記錄，這樣熏習學習世出世間一切法，才有意義存在啊！

常常提醒自己眼見都不足為憑，因為我們没有他心通，常常不知別人內心的真正想法，所以一直約束自己動靜時中要憶念 佛菩薩的種種無私無我處處為人著想的不可思議功德，不要隨便亂起心動念，但是習氣來了，總是控制不了，怪不得大乘佛法中說習氣種子的斷盡是要到 佛地才能究竟斷盡，是要到修了近三大阿僧袛劫難以計數的時間，在歷緣對境中歷經千錘百鍊來究竟斷盡的，唯有 佛陀一人究竟做到習氣的永斷無餘再也没有一絲一毫的染污了，所以我們都要至心頂禮身、口、意絕對清淨無染無我的 佛陀，在諸佛心中唯有一心一意慈、悲、喜、捨救度眾生的佛事而已，絕對不摻雜其他不淨意念。

有關潛意識我「意業的清淨」，如果没有歷緣對境，而且出自自己慇重願力想在有佛法的娑婆接受考驗，那不淨的種子是無法藉緣現行，如果所接觸的都是諸善善人，没有塵境觸發不淨種現行，真不知何時才能汰舊換新惡劣種子而趨向究竟清淨圓滿呢？所以還是這麼一句話：「修行難！難修行！」。想到先前的修法都是採取念佛定力「如石壓草」或不接觸外緣斷緣的修行方式，就自以為自己修行很清淨，現在才知道那根本是惡種被潛藏在內心深處沒有現行而已，没有現行就難有轉化清淨的時候，所以修鍊如果不身處在污泥中，怎可以說「出污泥而不染」呢？要真出污泥而不染，非得在遍地多污泥的地方磨練不可呢！否則不入虎山，焉得虎子，不入多邪魔的娑婆，何知自己功夫何在呢？！

還好如今遇到的佛法，可以讓我放捨以前「如石壓草」的壓抑修法，漸漸可以看到小許潛意識我的真實面目，終究發現如此雜染的自己，何有眼目再處處訶責別人。然而相信很多時候，我仍是無法讀到潛意識我垢穢的自己呢？！因為我的定慧與諸大菩薩比較起來還是淺薄的可憐呢！故而真的非常感謝 佛菩薩仍不嫌棄垢穢的我，還一直不捨我教誨我，此恩此德真是難以為報啊！

雖然「讀人難，識己也難」，但是只要我們願意，即心得決定要去注意改變，命運確實是可以轉變向善向上的是可以操之在己的，學著轉化我們心猿意馬的意志朝向「四意端」──「已做之惡令斷，未做之惡不生；已做之善令增長，未做之善令生。」此即是「諸惡莫作，眾善奉行」，以此收攝放逸的心意做為自我約束的目標，在在處處起心動念都以利他為考量，且毫無執取的，做完任何事後須檢討改進的就至心改善趨向圓滿，除此就嚴加要求自己水過無痕的徹底放空，這是末學目前對自己的自我期許與鞭策。

要下定決心改變自己不好的思想習慣，並非一蹴可成的，但是「天下無難事，只怕有心人」，只要攝心觀察自己的心行予以導正，鐵杵可以磨成繡花針，心想轉善利人之事，總有水道渠成的一天；有了這種信念後，就不害怕再與人接觸而出醜，因為大乘佛法本來就是把握與眾生相處的機會而藉機來磨鍊學習的──「讀人讀己，讀己讀人，將心比心」，並且最終務必轉向無我性、中道性的真實我第八識學習；如是在世道中即是讓潛意識的我在實踐「反轉命運的力量」，也就是朝著「轉化生命的態度」前進，令己朝著多與人結善緣的方向邁進──「看重別人，就是看重自己，不跟別人過不去，就是不跟自己過不去，給別人機會，就是給自己機會。」；如此也就是過著生活藝術化的人生，也才能在自他生命中提昇生活品質。

世俗上與人相處之道是不離佛法中所說的「四攝法」──「佈施、愛語、利行、同事」，然而除此之外，在佛法中生命品質提昇的當務之急，是以親證生命實相為基準的，在漫長的生命旅程中，就算已經證得生命實相，找到了衪，也只是無邊生命的起修而已，那只是修學的基礎而已，因為自家倉庫中塵埃累累，相較於諸佛菩薩的清淨莊嚴以及證得一切種智的功德，只能在汗顏中努力鞭策自己不負 佛恩、師恩，學習以廣大心量無所不包攝入浩瀚佛法中熏習學習。

在基礎佛法「四聖諦」中所說的「苦、空、無常、無我」，提到了「集是苦的因，苦是集的果」，為了在「因地」的「起心動念」裏不隨意「招集」對他人的無明惡念，而招來來世彼此相處的苦果，痛下決心，隨時提醒自己，將心比心，常以「責人之心責己﹐恕己之心恕人。」

勉勵自己視人如己出，愛人如愛己般，在讀人時要多向正面思惟，讀出利益自他的東西來，心的力量是無可限量的，隨時以真、善、美的想法與眾生廣結善緣，生命中自然會多多出現縷縷陽光與溫馨。

《維摩詰經》「...於諸眾生若起愛見大悲，即應捨離」

『「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）

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

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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！」

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


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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


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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


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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

A Sincere Voice from The New York Times -- “Revealing the Fault of Tibetan Tantric Buddhism”

(By the True Heart News interviewing team in Taipei)
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

The Secret Sexual Consort of a Tibetan Buddhist Lama—the first Kalu Rinpoche

(By the True Heart News interviewing team in Taipei) Zhang Gongpu, Chairman of the True Enlightenment Education Foundation, points out that, in light of the sex scandals committed by Lama Ole Nydahl in Europe and Sogyal Rinpoche in the U.S., it is clearly seen that the sexual assault cases by lamas are not isolated incidents. The key tenet of Tibetan “Buddhism” states that lamas or gurus must assiduously practice the Sexual Tantra. For example, the Dalai Lama says:

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

Best-Selling Buddhist Author of the Tibetan Book of Living and Dying Accused of Sexual Abuse in the States

(By the True Heart News interviewing team in Taipei) Chairman Zhang Gongpu of the True Enlightenment Education Foundation remarks that, in recent years, lamas (including many well-known ones) practicing copulation tantra are reported all over the world. In last report, we talked about Lama Ole Nydahl, who propagates tantric sex widely in Europe. Now, let's talk about the famous Lama Sogyal Rinpoche, author of the Tibetan Book of Living and Dying. His female followers accused him of sexual abuse in the United 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

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

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

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。

（http://downthecrookedpath-meditation-gurus.blogspot.com/2011/09/ole-nydahl-diamond-way-accused-of.html）

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