藏传佛教欧美最大组织香巴拉（Shambhala）
领导者萨姜米庞仁波切（Sakyong Mipham Rinpoche）
性丑闻被起底
萨姜米庞仁波切（生於 1962 年 11 月 15 日）是香巴拉组织的负责人，该组织是一个由 200 多个禅修和闭关中心以及大量房地产资产组成的全球网络。萨姜：由sa（地球）和skyong（保护）组成的复合词，翻译为“地球保护者”、“国王”、“皇帝”或“总督”，被认为是法王和香巴拉的传承持有者血统。
萨姜米庞仁波切被视为一位 chögyel (Wyl., chos rgyal, 在梵文 dharmaraja) 或“法王”，他结合了精神和世俗的道路。根据香巴拉的观点，萨姜是证悟觉知的世俗化身。虽然萨姜这个称号与香巴拉传承有关，暗示着古老的传承，但第一个萨姜是邱阳·创巴，现在的萨姜的父亲和香巴拉组织的创始人。
西方著名的藏传佛教女喇嘛Lama Tsultrim Allione在谈到香巴拉组织时说，“制度化的等级制度非常非同寻常”，萨姜的运作“有点像一个神圣的国王”。他的核心圈子，与他的部长和随从被称为[Kalapa] 院（版按：卡拉帕院就是萨姜米庞仁波切在哈利法克斯的居所）。注1
他有一面个人旗帜，当地中心可以花 350 美元购买，待他来访时安插飘扬。 我们早些时候看到了 Ösel Tendzin 也是如何得到予取予求的照顾，就好像他是一位神圣的国王，他的饭菜和洗澡都经过精心安排。有人可能会说，Ösel Tendzin 和 创巴 认为他们已经超越了人类的所有局限，实际上他们认为自己是宇宙的神圣国王。 当披露萨姜有酗酒问题以及对年轻女学生进行性强迫时，当前的丑闻就出现了。
另一位年轻女子报告说，‘多年来，我与萨姜发生过几次性关系，这让我感到羞愧、沮丧和毫无价值。和僧团中的许多年轻女性一样，我对萨姜非常虔诚，尽我所能服务他，亲近他。我亲眼目睹了源源不断的迷人女性被邀请进入他的房间。注2
在另一个场合，她提到在一次晚宴上被邀请到他的套房，在那里 萨姜 鼓励每个人都喝很多酒。然後他坚持要我们脱掉衣服。他领着一位女士走进他的卧室，而我们其他人则在跳舞。过了一会儿，他的kusung（服务员）出来让我来到萨姜的卧室。我走进房间，发现萨姜和他床上的女人在做爱。他对我说：“她不会来的。做点什麽来帮忙。”我站在那里目瞪口呆，他说：“玩弄她的乳房。做点什麽。”'注3
另一位女士提到，络绎不绝的年轻美女被邀请到萨姜的套房，而他在完全陶醉的情况下摸索她并试图与她发生性关系，萨姜会“把我拉进黑暗的角落”。他亲吻我并抚摸着我，同时积极地鼓励我和他上床。” 大多数时候，其他被邀请参加派对的女人已经在场，所以她拒绝了。注4
佛教计划阳光被印刷媒体和佛教网站广泛报道，而世界各地中心的成员不知道他们的领导人和上师的令人不安的行为，对这些指控感到震惊。 Shambhala 是一个非常大的组织，所以大多数成员只在正式聚会或通过他的文章接触到萨姜。现在他们看到的是一个失控的男人，可能是酗酒和自私地性虐待数十名年轻女性大约二十四年。他们要求作出回应。
2018 年 6 月 25 日，萨姜向香巴拉社区发送了一封公开道歉信。注5
他的开头是： '致香巴拉社区： 我怀着极大的悲伤、温柔和自我反省的心给你写信。我希望你知道，在我过去，我曾多次与香巴拉社区的女性建立关系。我最近了解到，其中一些女性分享了因这些关系而受到伤害的经历。我现在公开道歉。
有人想知道自 1990 年 8 月Ösel Tendzin 死後，他继承和掌管本派的金刚持後，都在做什麽或认为他在做什麽。人们还想知道，上师和他的学生之间强大的三昧耶誓言意味着什麽，他自己承认，萨姜没有倾听或几乎没有倾听他的学生的话，也没有“自我反省”自己的行为。如果萨姜承认他有缺陷，这也引发了一个问题，即最高级的喇嘛如何以及为什麽赋予他如此大的权力和权威。此外，人们可能想知道为什麽给他这麽多的物质资源来维持他的家人、他自己和运行 Kalapa 法庭的费用？
然而，尽管揭露佛教阳光计划与萨姜有问题，但几个月後的 2019 年 2 月 6 日出现了一份更具启发性的文件：一封长达 35 页的公开信，由六位最亲近萨姜的 kusung （古松，香巴拉组织内部的职位和称呼，指专门为萨姜提供贴身服务的女信徒丶侍从。）提交。注6
在其中，每个签名者都生动详细地描述了他或她的言语丶身体和性虐待经历。回忆包括女学生“被迫将[性]合理化为对他们尊敬的老师的慷慨奉献”，Mukpo（萨姜米庞）先生的故事，就是信中提到的萨姜，打他的服务员并强行咬人；学生们穿着内衣围成一圈哭泣，这是一种恐惧文化，这只是六份报告中的第一份。 上述文件的六位作者写道，被告知要模糊 Mukpo 先生的精神教义和他的虐待行为之间的界限，认为这位老师的行为超出了我们的理解。他们说，他们被要求将这种辱骂行为视为上师唤醒我们的方法。从本质上讲，他们学会了诋毁自己的经验。
其中一位签名者 Ben Medrano 写道：“我对他 [萨姜] 豪华假期的富裕程度、频率和持续时间感到惊讶。” Medrano 还惊讶於萨姜和他妻子的化妆品和化妆品预算与他作为居民的年薪相媲美医生。有一次他写道，‘我记得中午接到一个清醒的电话，要求我推动购买一辆不可行的奥迪 A8。我清楚地记得他激怒的话语是：“我要我他妈的奥迪！”
另一位长期服务的 Allya F. Canepa 写道，她被叫到萨姜的房间，作为 kusung，她尽职尽责地跪在他的床边，等着看萨姜想要什麽。她报告说：“当他把手放在我的衬衫上并抚摸着我的乳房说‘拜托我只想睡觉’时，我很惊讶，”我坚定地将我的头指向他的阴茎。我不得不把它甩掉。 '注7
Canepa 补充说：“在金刚乘中，我们被教导所有的体液，或衣服，一缕头发，或上师盘子里剩下的食物都是直接从证悟的身体所赐予的加持。”Canepa 还写道“看到数百女人们进进出出木浦先生的卧室，事後经常安慰她们。'注8
应该清楚的是，对香巴拉成员的虐待不仅发生在两个同意的成年人之间，正如他的一些辩护者所声称的那样，而是发生在一个被称为“地球保护者”的所谓“密宗大师”之间，被称为“真理之王” “作为唯一的权威和门徒，性行为承诺会带来精神利益。
读者可能想质疑过去的理想化呈现和最高喇嘛对萨姜的认可的话如何影响他们对萨姜和支持他的角色的整个组织的看法？他们可能要问大喇嘛的背书依据是什麽，这意味着什麽？学生们是盲目的追随者还是他们通过三昧耶戒被引导走这条路？萨姜自己承认，他不像是“真理之王”的现实生活模型——而根据香巴拉的观点，他是世间证悟圣者的像征和化身。
另一个问题与 Kalapa 院资金的合法性有关，资金及其分配来自不同的香巴拉公司实体，有些是免税的？
原參考文獻：
1. Lama Tsultrim Allione is an American woman born in Maine in 1947. She is a well-known author and teacher of the Karma Kagyü lineage. In January 1970, at the age of 22, she became the first American ordained by the 16th Karmapa. See, Author unknown (date unknown). Lama Tsultrim Allione’s Biography. Tara Mandala (last accessed July 8, 2019).
- Winn, Andrea (2018). Buddhist Project Sunshine Phase 2: Final Report. Andreamwinn.com, June 28, 2018 (p. 18) (last accessed 8 July 2019).
- Ibid., p. 17.
- Ibid., p. 13.
- The full text of this letter can be found at Author unknown (2018). Shambhala leader makes public apology. Lion’s Roar, June 25, 2018 (last accessed July 8, 2019).
- Whitaker, Justin (2018). Further abuse accusations against Sakyong Mipham, head of Shambhala Buddhism. Patheos: American Buddhist Perspectives, February 17, 2019 (last accessed July 8, 2019). The article gives a good condensed version of the 35-page letter and places it in the context of scandals in Tibetan Buddhism. It also has a link to the letter of the Kusung (last accessed July 8, 2019).
- Morman, Craig et al. (2018) An Open Letter to the Shambhala Community from Long-Serving Kusung, p. 27.
- Ibid. p. 27.
萨姜米庞仁波切性侵案例回顾和时间表
有几个人要求提供与这些指控相关的日期。 在之前报道称，涉案女性不愿透露日期，担心她们可能被人认出。 但现在有更多的指控，日期是有用的和不易被认出。
年份 指控
1987— 性行为不端
1994 年——性侵
1996 年——性侵——香巴拉组织的领导人知情
1997年——群交
1999 年——Sakyong 以一个脆弱的女人为目标来满足自己的性需求
2001 年——性侵
2001年——Sakyong为了自己的性满足而瞄准了一个脆弱的女人
2002 年——性侵/智利——香巴拉组织的领导人知情
2003 年——为了自己的性满足而与那洛巴学生发生性接触
2003-2004 — 与未成年女孩发生性关系
2004 – 在香巴拉的男性领导人面前性侵
2005年——当着香巴拉男性领导人的面性侵
2006—2007——金钱和不动产的胁迫
2011 – 性侵----香巴拉组织的领导人知情
西藏密宗海外最大机构香巴拉，由邱阳创巴创建，
从创始人到第三代继承人萨姜米庞全部沦陷性丑闻中。
（图：藏传佛教欧美最大机构香巴拉Shambhala
创始人邱阳‧创巴在比中指）
◆一位狂野、疯狂的「智者」 (邱阳‧创巴)－假冒弥勒菩萨荒淫无度、死于非命！ - - 藏传佛教真相|西藏密宗达赖喇嘛六字大明咒男女双修Lama-佛教佛法 (tantrism.net)
（图：藏传佛教海外最大机构香巴拉Shambhala
创始人邱阳‧创巴抽烟、酗酒、吸毒和纵欲杂交，
吸毒趴时大便直接拉在床上。）
从一位喇嘛上师妻子的自述看藏密喇嘛教的黑幕 - - 藏传佛教真相|西藏密宗达赖喇嘛六字大明咒男女双修Lama-佛教佛法 (tantrism.net)
（图：藏传佛教欧美最大机构香巴拉Shambhala
第二代继承人Ösel Tendzin，刻意隐瞒自己已染艾滋病，
继续与男信徒和男信徒的儿子行苟且之事，广传淫欲和艾滋。）
Public Sex Scandal in Canada: bisexual and promiscuous Lama Osel Tendzin with Aids - - 藏传佛教真相|西藏密宗达赖喇嘛六字大明咒男女双修Lama-佛教佛法 (tantrism.net)
附英文原文：
Sakyong Mipham Rinpoche (b. November 15, 1962) was the head of the Shambhala organization, a global network of over 200 meditation and retreat centers along with extensive real estate holdings. Sakyong; a compound word consisting of sa, “earth,” and skyong, “to protect,” that translates as “earth protector,” “king,” “emperor,” or “governor” is considered a Dharma king and lineage holder of the Shambhala lineage. Sakyong Mipham Rinpoche is regarded as a chögyel (Wyl., chos rgyal, in Sanskrit dharmaraja) or “king of Dharma”, who combines the spiritual and worldly paths. The Sakyong according to the Shambhala view is the earthly embodiment or emanation of enlightened awareness. Though the title Sakyong is associated with the lineage of Shambhala implying an ancient lineage, the first Sakyong was Trungpa, the present Sakyong’s father and founder of the Shambhala organization.
......
Lama Tsultrim Allione, a well-known western woman teacher of Tibetan Buddhism said about the Shambhala organization that, ‘the level of institutionalized hierarchy is quite extraordinary,’ with the Sakyong functioning ‘sort of like a divine king.’ His inner circle, with its ministers and attendants, is called the [Kalapa] “court”.68 He has a personal flag that local centers can buy for $350, to fly when he visits.
We saw earlier how Ösel Tendzin also was waited on hand and foot as if he were a divine king with his meals and bathing carefully orchestrated. One might say that Ösel Tendzin and Trungpa in thinking they had transcended all human limitations actually thought of themselves as divine kings of the universe.
The present scandal arose when it was disclosed that the Sakyong had an alcohol abuse problem coupled with sexually forcing himself on young female students. ......
Another young woman reported, ‘Over many years I had several sexual encounters with the Sakyong that left me feeling ashamed, demoralized and worthless. Like many young women in the sangha, I was deeply devoted to the Sakyong and did whatever I could to serve him and be close to him. I witnessed the steady stream of attractive women that were invited into his quarters.’73 On another occasion she mentioned being invited to his suite at a dinner party where the Sakyong was encouraging everyone to drink a lot. He then insisted that we take off our clothes. He led one woman into his bedroom while the rest of us danced. After a while his kusung(attendant) came out to get me to come to the Sakyong’s bedroom. I went into the room and discovered the Sakyong and the woman on his bed having sex. He said to me “She won’t come. Do something to help.” I stood there stunned and he said “Play with her tits. Do something.”‘74
Another woman mentions the steady stream of pretty young women invited to the Sakyong’s suite, and his groping her and attempting to have sex with her when he was completely intoxicated, the Sakyong would ‘pull me into a dark corner. He kissed me and groped me while aggressively encouraging me to come to bed with him.’ Most of the time, another woman who had been invited to the party was already present so she refused.75
Buddhist Project Sunshine went viral being written about by the print media and Buddhist websites, while the members at centers around the world having had no idea of the troubling behavior of their leader and guru, were shocked by the allegations. Shambhala is a very large organization so most members were only exposed to the Sakyong in formal gatherings or through his writing. Now they were being shown a man out of control, perhaps alcoholic and selfishly abusing scores of young women for roughly two dozen years. They demanded a response.
On June 25, 2018 the Sakyong sent the Shambhala community an open letter of Apology.76 He begins with,
‘To the Shambhala Community:
I write to you with great sadness, tenderness, and a mind of self-reflection. It is my wish for you to know that in my past there have been times when I have engaged in relationships with women in the Shambhala community. I have recently learned that some of these women have shared experiences of feeling harmed as a result of these relationships. I am now making a public apology.’
Though he writes as if he is making an open and honest admission of past abuse, he is only admitting to what has already been made public knowledge by the publication of Buddhist Project Sunshine on the internet and even making it into the New York Times.77 Even that admission seems like a whitewash of what is described in the accounts of the Buddhist Project Sunshine. It is not difficult to imagine that without Project Sunshine there would be no ‘honest admission of past abuse.’
The Sakyong’s statement ‘I have recently learned that some of these women have shared experiences of feeling harmed as a result of these relationships’ is less than honest too as he had known that many women felt harmed by his casually using them for sex and then “ghosting” them when he moved onto someone new or if they questioned him about the nature of the relationship. These relationships go back to the early 1990’s or earlier—that is, over 25 years ago.
Later in the letter he writes, ‘I am now entering a period of self-reflection and listening.’ One wonders what he was doing or thought he was doing since August 1990, when he was made the lineage holder of the Vajradhatu organization with the death of Ösel Tendzin. One also wonders what the powerful samaya vows between guru and his students imply when by his own admission the Sakyong was not listening or barely listening to his students and was not “self reflecting” on his own behavior. If the Sakyong admits that he was flawed, this also raises the question of how and why he was given so much power and authority by the most senior lamas. Besides, one might wonder why he had been given so much material resources to maintain his family, himself, and the expenses to run the Kalapa Court?......
However revealing Buddhist Project Sunshine was of problems with the Sakyong, an even more revealing document appeared some months later on February 6, 2019: A thirty-five page long open letter signed by six long serving of the closest kusung (Wyl., sku srung, ‘body protectors,’ ‘attendants’) of the Sakyong.78 In it each signer describes his or her experiences of verbal, physical and sexual abuse in vivid detail. Recollections include female students being ‘pushed to rationalize [sex] as a generous offering to their revered teacher,’ stories of Mr Mukpo, as the Sakyong is addressed in the letter, hitting his attendants and forcibly biting people; students crying in a circle in their underwear, a culture of fear, and this is just the first of the six reports.
The six authors of the above-mentioned document write of being told to obscure the line between Mr Mukpo’s spiritual teachings and his abusive behavior, believing that the teacher’s behavior was beyond our understanding. They were asked, they say, to regard such abusive activity as the guru’s method of waking us up. In essence, they learned to discredit their own experience.
Ben Medrano, one of the signers writes, ‘I was amazed by the opulence, frequency, and duration of his [Sakyong’s] luxury vacations.’ Medrano was also amazed that Sakyong’s and his wife’s toiletry and cosmetic budget rivaled his annual salary as a resident physician. On one occasion he writes, ‘I recall a sober midday call demanding me to push for the unfeasible purchase of an Audi A8. I vividly remember his infuriated words being: “I want my FUCKING Audi!”‘
Allya F. Canepa, another long serving kusung, writes of being called to the Sakyong’s room and being a kusung, she dutifully kneeled by the side of his bed, waiting to see what the Sakyong wanted. She reports: ‘I was surprised when he put his hand down my shirt and fondled my breasts and said, “please I just want to sleep,” firmly directing my head to his cock. I obliged and shook it off.’79
Canepa added, ‘in the Vajrayana we are taught that all body fluids, or pieces of clothing, tufts of hair, or leftover food from the guru’s plate are blessings gifted directly from the body of enlightenment.’ Canepa also writes of ‘seeing hundreds of women go in and out of Mr. Mukpo’s bedroom and often consoling them afterward.’80
It should be clear that the abusive situation with the Sakyong was not just between two consenting adults, as some of his apologists claim, but rather between a so called “tantric master” with the title “earth protector” presented as a “king of truth” being the sole authority, and a disciple, with the sex act promising to give spiritual benefit.
The reader might want to question how the idealized presentation of the past and the words of endorsement of the Sakyong from the highest lamas effected their view of the Sakyong and the whole organization supporting his role? They may want to ask on what the endorsements of high lamas was based, and what it means? Were the students blind followers or were they led down that path through their samaya vows? The Sakyong, by his own admission, hardly seemed like the real life model of the “king of truth”—who according to the Shambhala view is the earthly embodiment or emanation of enlightened awareness. Yet another question has to do with the legality of the funding of the Kalapa Court, with money and its allocation coming through different Shambhala corporate entities, some tax free?
英文原文：
RECAP AND TIMELINE
Several people have requested that there be dates associated with the allegations.
In a prior report, the women involved did not want dates to be revealed, fearing that they could be identified. But now that there are many more allegations, dates are useful and non-identifying.
Year Allegation
1987—Sexual misconduct
1994 —Sexual assault
1996 –-Sexual assault – leaders aware
1997 —Group sex encounter
1999 —Sakyong targets a vulnerable woman for his own sexual gratification
2001 —Sexual assault
2001 —Sakyong targets a vulnerable woman for his own sexual gratification
2002 —Sexual assault/Chile -- leaders were aware
2003 —Sexual encounters for his own sexual gratification with Naropa students
2003-2004 — Sexual encounters with underage girls
2004 – Sexual assault in the presence of male leaders
2005 --Sexual assault in the presence of male leaders
2006—2007 — Coercion for money and real property
2011 – Sexual assault; leaders aware
（Project Sunshine）
