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西藏密宗以男女雙修為根本修行——故不是佛教!
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英國獨立報特訪蘇格蘭宗教哲學家June Campbell,英國獨立報(The Independent)1999年2月10日 記者Paul Vallely

總有藏密宗徒說藏密是神聖無上的,藏密真的那麼神聖嗎?就讓我們看看蘇格蘭宗教哲學家June Campbell親身經歷吧!藉由她的書,《空行母:尋找藏傳佛教中女性之定位》(Traveller in Space:In Search of Female Identity in Tibetan Buddhism),蘇格蘭宗教哲學家June Campbell打開了許多道讓人可以誠實探討與深入辯論坦特羅密教教義的水閘門。她曾擔任過多名西藏喇嘛的翻譯員,其中還包括了她後來成為其秘密性伴侶的卡盧仁波切。這是英國獨立報(The Independent)有關她的一份訪問報導。

I was a Tantric sex slave

The Independent. 10 February 1999. Paul Vallely

With her book, Traveller in Space:In Search of Female Identity in Tibetan Buddhism, the Scottish philosopher of religion, June Campbell, opened the floodgates for an honest and sound debate about Tantric Buddhism. She worked as a translator for Tibetan lamas, including Kalu Rinpoche, whose "Secret sexual consort" she became. Here we reproduce an article about her from the Independent.
(西藏密宗以男女雙修為根本修行,故不是佛教!
佛教教主釋迦牟尼從來不曾宣說此雙身法。《十誦律》卷50:
「有五種施無福:施女人、施戲具、施畫男女合像、施酒、施非法語,是名五無福施。」 )

蘇格蘭宗教哲學家坎貝爾:

我是一個坦特羅密教(藏傳佛教)性奴隸~

I was a Tantric sex slave
總有藏密宗徒說藏密是神聖無上的,藏密真的那麼神聖嗎?就讓我們看看蘇格蘭宗教哲學家 June Campbell親身經歷吧!藉由她的書,《空行母:尋找藏傳佛教中女性之定位》,蘇格蘭宗教哲學家June Campbell打開了許多道讓人可 以誠實探討與深入辯論坦特羅密教教義的水閘門。她曾擔任過多名西藏喇嘛的翻譯員,其中還包括了她後來成為其秘密性伴侶的卡盧仁波切。在這裡我們重現了來自 英國獨立報the Independent有關她的一份訪問報導。

With her book,Traveller in Space: In Search of Female Identity in Tibetan Buddhism, the Scottish philosopher of religion, June Campbell, opened the floodgates for an honest and sound debate about Tantric Buddhism. She worked as a translator for Tibetan lamas, including Kalu Rinpoche, whose "secret sexual consort" she became. Here we reproduce an article about her from the Independent.

英國獨立報-1999年2月10號-記者Paul Vallely

The Independent - 10. February 1999 - Paul Vallely

June Campbell曾經是一位地位崇高的西藏喇嘛的多年性伴侶。她還曾被告知如果違背秘密誓言的話,將遭受死亡詛咒的威脅,但是話說回來,所謂的開悟或許真的脫不了這些事吧?

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. But then enlightenment can be like that.

又是一雙黏土腳嗎?不,是人體解剖構造上的另一部分——而且是再肉質不過的一部分——所造成 的麻煩。當然,我想讀者們應該都不至於會誤認坦特羅密教中的雙修性行為會是一種坦率公開的活動,不過話再說回來,當你立誓出家成為一名禁慾的比丘尼時,任何一種形式的性行為想當初都不在你原先的計劃中吧。(※譯註:黏土腳:這個名詞特別用來喻指某些地位崇高,道貌岸然之人,其實暗中有公眾所看不見的弱點或 秘密!意味一個人的地位再神聖,站的再高,如果他的雙腳是黏土作的,那麼將很容易被打碎,打碎了自然就站不穩,必定要從高處跌下來,既不神聖也不高了!)

Feet of clay? No, it was a different part of the anatomy - and of all too fleshly substance - which caused the trouble. But, I suppose, you don`t expect Tantric sex to be a straightforward activity. Then again, sex of any kind isn`t really what you`re planning when you become a celibate nun.

這是,June Campbell在演講開始時說的,自從她的書出版以來第二次被邀請為這個國家的佛教團體發表演說,《空行母》這本書在三年前問世出版, 而一點也不意外的,她所敘述的主題被當時的宗教界斥為異端,而她所遭受的責難亦可說是無人能過其右。因為在書中她不僅揭露了自己曾是西藏諸多「神聖」修行 人當中,一位轉世喇嘛——卡盧仁波切多年的秘密性伴侶,她還堅信這種關係的核心當中所隱藏的權力濫用更足以暴顯整個坦特羅密教(即喇嘛教)教義最極核心的缺失!
It was, said June Campbell as she began her lecture, only the second time she had been asked to give a talk to a Buddhist group in this country since her book. Traveller in Space came out three years ago. Small wonder. The topic of her talk was "Dissent in Spiritual Communities", and you don`t get much more potent types of dissent than hers. For she not only revealed that she had for years been the secret sexual consort of one of the most holy monks in Tibetan Buddhism - the tulku (re-incarnated lama), Kalu Rinpoche. She also insisted that the abuse of power at the heart of the relationship exposed a flaw at the very heart of Tibetan Buddhism.

說實在的,乍聽之下這真是異端邪說。對外人而言,卡盧仁波切是西藏流亡在外諸多備受崇敬瑜伽 師—喇嘛當中的一個。身為自己寺院的住持, 他不僅早發誓禁慾,而且更以曾隱居潛修十四年而備享盛名。他的學生當中,很多都是西藏最高階層的喇嘛。而正如Ms.Campbell說的:「在西藏社會中,他的身份地位是無庸置疑的,而所有人也都樂於證明他的神聖不凡。」

This was heresy , indeed. To outsiders, the Rinpoche was one of the most revered yogi-lamas in exile outside Tibet. As abbot of his own monastery, he had taken vows of celibacy and was celebrated for having spent 14 years in solitary retreat. Among his students were the highest ranking lamas in Tibet. "His own status, was unquestioned in the Tibetan community", said Ms. Campbell, "and his holiness attested to by all".

藏傳佛教世界這個圈子——不管它在西方時尚圈中已經如何傳播開來——本 質上都還是一個既封閉又緊密的圈子。儘管Ms.Campbell已經選擇將自己的陳述以一種頗為節制的方式,在她那本極為學術化而又以「尋找藏傳佛教中女 性之定位」為副標題的書中表達出來,仍然不免在這個封閉的圈子中激起被她形容為「憤怒與激動的原始流露」的強烈反彈。「我被痛斥謾罵成一名騙子,一個惡 魔!」她在上個禮拜於Sharpham,Devon的無派系佛學研究大學 (the nonsectarian College for Buddhist Studies)所發表的那場公開演講中這樣說:「在西藏佛教那個世界裡,他是一名聖人。而我對他的揭發就好像是宣稱天主教德蕾莎修女也會拍A片一樣!」

The inner circles of the world of Tibetan Buddhism - for all ist spread in fashionable circles in the West - is a closed and tight one. Her claims, though made in a restrained way in the context of a deeply academic book subtitled - "In Search of Female Identity in Tibetan Buddhism" - provoked what she described as a primitive outpouring of rage and fury. "I was reviled as a liar or a demon", she said during a public lecture last week at the nonsectarian College for Buddhist Studies in Sharpham, Devon. "In that world he was a saintly figure. It was like claiming that Mother Teresa was involved in making porn movies".

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書 《Traveller in Space》(Traveller in Space即藏語 dakini一辭的英譯,dakini是空行母的意思,這個名辭雖然看似頗有詩意,實則不過意指被邪淫本質的藏傳佛教喇嘛用來當作雙修性工具的女人)來揭發吐露真相。而是整 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造成的創傷。「有十一年之久我絕口不提這事,等到我決心要把它寫下來了,又花了我七年的時間去做研 究。我想作的是把我個人的經驗以及我對西藏社會中女性所扮演角色的瞭解編織聯繫起來,好讓自己能夠合理解釋過去那些發生在我身上的事。」

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 - a translation of dakini, the rather poetic Tibetan word for a woman used by a lama for sex. It took her that long to get over the trauma of the experience. "I spent 11 years 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."

事情發生經過如下,六零年間嬉皮年代當June Campbell在蘇格蘭家鄉成為佛教徒後, 她接著就旅行到印度並在那裡出家成為比丘尼。隨後她又在一座西藏喇 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。最後她更成為藏密大師卡盧仁波切七十年代旅遊歐美時的隨身翻譯。「就是在那之 後,」Campbell說,「卡盧仁波切要求我成為他的性伴侶,與他雙身共修密法。」

(版主按:藏傳佛教的地位崇高的卡盧仁波切,這老色狼覬覦了十年才對她下手,可見一般修學密宗的女性,難以從初期就察覺喇嘛上師的異狀。最好的保身之道就是遇到喇嘛教的信徒即以三不政策對治:不接觸、不相信、不妥協。)

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".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".

只有一個第三者知道她與卡盧仁波切間的這種關係——一個侍從喇嘛——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 侵犯與利用到的程度來說,那早已構成是一種對性的剝削與糟蹋了。就年代上來說,坦特羅密教這種雙身修法要比正統佛教(顯教)還來的早。
而這種思想的來源則 可遠溯自古代印度教某些教徒所深信的——「在交媾當中男性若能保持精液不漏失,就能增強性愛快感並且延年益壽」。藏傳佛教(喇嘛教)以此為基礎,甚至更進 一步發展成深信「若將情慾導入修行當中,而非一味排斥情慾」,將可以讓修行人加速到達所謂開悟的境界!這種將情慾導入修行中的方法,在藏傳佛教中被視為極 端危險而又極端有效,可以讓修行人有機會在短短的一世中證悟成道,即身成佛。

(版主按:事實上男女雙身法是不可能修成佛的!本師釋迦牟尼佛從來都未曾以此邪淫之外道法,說是佛法、是可以修行成就之法。不唯如此,佛陀還在經律中教誡大眾要遠離淫欲因緣,莫在寺廟裏擺設以男女交合之像(請參考舉證)。因為佛陀時代,婆羅門性力派外道就是以此種男女交合相作為修行,如今,此邪淫本質之外道法滲透到佛門之中,欲入篡正統,以自創「金剛乘」凌駕於大乘佛法之上,此乃末法亂像,眾生福薄、煩惱粗重,才會信受此法,去購買藏傳佛教之男女交合相雙身唐卡,將之高懸於堂廟之上,與清淨之佛菩薩並列,是殊乃可嘆也!

舉證1、《十誦律》卷50:「有五種施無福:施女人、施戲具、施畫男女合像、施酒、施非法語,是名五無福施。」(CBETA, T23, no. 1435, p. 363, b22-24)

略釋:佛說有五種布施是沒有福報可言的。一、布施女人供人淫欲、買春或修「雙身法」之用。二、布施遊戲嬉戲之器具。三、布施男女交合的畫像或雕像。四、布施酒。五、布施教人偷騙搶拐、淫人妻女、雙修成「佛」之言語文字方法等。

舉證2、《十誦律》卷48:「佛聽我畫柱塔上者善?佛言:除男女合像。餘者聽作。」(CBETA, T23, no. 1435, p. 352, a3-6)

略釋:佛陀允許我在寺廟裏的柱子上作畫好嗎?佛說:除了不允許畫男女交合之像,其餘畫什麼都允許。

舉證3、《四分律行事鈔簡正記》卷16:「房舍法中。不得作男女合像。」(CBETA, X43, no. 737, p. 429, c2 // Z 1:68, p. 484, b8 // R68, p. 967, b8)

略釋:出家人居住的房舍裏,不得有製作男女交合的畫像及雕像。   )

Only one other person knew of the relationship - a second monk - with whom she took part in what she described as a polyandrous Tibetanstyle relationship. "It was some years before I realised that the extent to which I had been taken advantage of constituted a kind of abuse".

 

The practice of Tantric sex is more ancient than Buddhism. The idea goes back to the ancient Hindus who believed that the retention of semen during intercourse increased sexual pleasure and made men live longer. The Tibetan Buddhists developed the belief that enlightenment could be accelerated by the decision "to enlist the passions in one`s religious practice, rather than to avoid them". The stategy is considered extremely risky yet so efficacious that it could lead to enligthenment in one lifetime.

資歷淺地位低的喇嘛因為有所受限而只能在冥想當中以觀想的方式進 行這種男女雙身修法,但是正如Campbell書中所陳述的,那些號稱「大師」的高層喇嘛則自認已經達到能夠進行真正的男女合體雙修而不被情慾污染的境 界,在西藏所謂的密續(※譯註:特指密宗喇嘛自創的經典,與顯教經論不同)中,詳細地解說了這些號稱可以控制男性精液能量流動的瑜珈呼吸控制法與其它修行 法。所有這些方法的主要目的不外乎「將精液能量(※譯註:意為陽性或男性能量,就外在而言,即表現為男性物質精液。一般人但依常識亦知不可能將精液轉移至 脊柱乃至頭部中!)沿著脊柱往上引導到頭部」。一位修行者如果累積越多的男性能量在頭部,就越被視為在智能與心靈上越優秀強壯。

Monks of a lower status confined themselves to visualising an imaginary sexual relationship during meditation. But, her book sets out, the "masters" reach a point where they decide that they can engage in sex without being tainted by it. The instructions in the so-called "secret" texts spell out the methods which enable the man to control the flow of semen through yogic breath control and other practices. The idea is to "drive the semen upwards, along the spine, and into the head". The more semen in a man`s head, the stronger intellectually and spiritually he is thought to be.

「『一般性行為的倒行逆施』恰足以一語道破密宗雙身修法中男女雙方的相對關係與地位。」

"The reverse of ordinary sex expresses the relative status of the male and female within the ritual."

此外,在保持自己精液不漏失的情況下,男性甚至還可以藉由吸取雙修女伴的淫液而獲得額外的精 氣能量。這種「一般性行為的倒行逆施」,June Campbell說:「正足以說明雙身儀軌中男女雙方的相對關係地位,因為它清楚表明力量是從女方身上流失到男方的。」(※譯註:之所以稱為「一般性行為的倒行逆施」是因為在一般性行為當中,男方最終必將射精漏失精液,亦即所謂損失精氣能量!然而密宗雙身修 法卻「倒行逆施」,標榜精液可以不漏失,甚至還能反向逆引此一男性精液能量上傳至頭部!)
(版主按:這些「倒行逆施」的理論完全不符合人體功能,亦非聖者身體之現象。因為這些性行為,不論有沒有射精,乃至回收到膀胱裏,只要是有性行為的發生,就會耗損人體的能量元氣,更何況密宗雙修長時間與女明妃交媾,所耗之能量元氣更甚拍A片之淫男淫女。除非雙修喇嘛能因雙修後而停止飲食,即表示其能量元氣不失,但我們卻觀察到密宗喇嘛長年大量食用牛羊肉食又飲酒,足以可見雙修洩與不洩都會大量耗損身體能量,不然為何雙修後還要睡覺吃東西呢?

反而是節欲斷欲寡欲之人,由於減少能量之耗損,心地清淨,身體輕爽,自然可以減少食量,以素食為主,日中一食乃至數日方進一食,遑論如密宗開葷吃肉?例如土城廣欽老和尚入定三個月不食一滴一粒米,虛雲老和尚數日僅吃野草即可維生,身體輕飄,還可以草上飛,古今中外之雙修喇嘛誰能如此?)

More than that, he is said to gain additional strength from absorbing he woman`s sexual fluids at the same time as withholding his own. This "reverse of ordinary sex", said June Campbell, "expresses the relative status of the male and female within the ritual, for it signals the power flowing from the woman to the man".

這種雙修法中男女地位的失衡是因為喇嘛大師們必定會堅持與他們進行雙修的「空行母」嚴守秘密——其目的不過在於讓喇嘛們可以完全掌握這些雙修的女伴—— 而更形惡化。JuneCampbell說:「這本書出版以來,我收到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。」

The imbalance is underscored by the insistence by such guru-lamas that their sexual consorts must remain secret, allowing the lamas to maintain control over the women. "Since the book was published, I`ve had letters from women all over the world with similar and worse experiences".
(自稱活佛將女哲學家當作性奴隷囚禁十年的 Kalu Rinpoche)

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相信她們自己是特別而且是神聖的!(※譯註: 因為只有她們能與「神聖尊貴」的喇嘛上師們進行秘密雙修,別的女人不能!)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況,恰如另一個西藏喇嘛Beru Kyhentze Rinpoch所說的:「如果你自己上師的舉止看起來不像 一個覺悟者應有的行為,而你又覺得在這種情形下把他視為是一尊佛實在是很假道學的話,那麼你應該記住你自己的想法是不足憑恃的,而你所看到自己上師所犯的 那些明顯過失很可能正是你自己紊亂不過的心靈所顯現的倒影罷了……(要知道)如果你的上師以一種完美的狀態表現舉止時,他對你而言將成為遙不可及,而你也 將無法與他親近乃至溝通。所以啊,你的上師之所以表現出種種明顯過失其實是出於大慈悲心……他其實是在為你顯現你自己的過失啊!」

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, an 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 set out in the words of another lama, Beru Kyhentze Rinpoche: "If your guru acts in a seemingly unenlightened manner and you feel it would be hypocritical to think him a Buddha, you should remember that your own opinions are unreliable and the apparent faults you see may only be a reflection of your own deluded state of mind...If your guru acted in a completely perfect manner he would be inaccessible and you would be able to relate to him. It is therefore out of your Guru`s great compassion that he may show apparent flaws... He ist mirroring your own faults".

這種精神壓 力對於那些「空行母」來說,通常因為她們必須發下毒誓保證決不洩漏與上師裸體雙修的秘密而隨之加強,就JuneCampbell而言,她就曾被告知如果違 誓洩漏她與上師進行裸體雙修的秘密的話,「瘋狂,災難甚至死亡」將可能隨之降臨於她身上!「我被告知說,與我進行雙修的卡盧仁波切,在上一輩子裡有個情婦 帶給他一些麻煩,為了除掉她,他就唸咒施術讓那位情婦生病乃至最後病重死亡!」

(版主按:全世界的社會新聞中,那些被色狼性侵的女子女童大多都被加害者恐嚇:若報警或告知父母,就把妳或妳家人殺死!手段如出一轍。密宗色狼亦是如此,希望社會大眾小心僅慎以免自己及家人受害。)

The psychological pressure ist often increased by making the woman 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 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.

「當我開始解開自己舊心結的同時,我也開始質疑起了一切事。」 她說。這兩句話的意思是,她所懷疑的對象已不僅僅是某位喇嘛上師的行為是否正確?而是更進一步的,他的法義思想是否根本就是有問題?她更開始懷疑起整個坦 特羅密教的思想或許根本不過就是個大妄想,而密教無上瑜珈中的男女雙修根本也就跟一般男女的裸體作愛毫無兩樣!她甚至還懷疑起所謂的覺悟到底是否存在?而 靜坐冥想那些修行是否有真實意義?「我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、徹底地拋開以前所有的那一切!」

There are those Buddhists, like Martine Batchelor - who spent 10 years as a Zen Buddhist nun in a Korean monastery and who now teaches at Scharpham College - who insist the religious techniques the Buddha taught can be separated from the sexist, patriarchal and oppressive culture of many Buddhist countries. But June Campbell is not convinced. "You have to ask what is the relationship between belief and how a society structures itself," she said. In Tibetanism, power lies in the hands of men who had often been traumatised by being removed from their mother at the age of two and taken to an all male monastery. "Some were allowed visits from their mothers and sisters but always in secrecy - so that they came to associate women with what must be hidden".

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