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                  密勒日巴—亮出我的屁股坦坦荡荡

此图片来自密宗信徒的张贴。

据说这是瑜伽士之王——密勒日巴最后的法教。

原始事件本身虽然版本略有差异，
但受法的弟子都是密勒日巴最著名的弟子，
热琼巴和岗波巴，相同的情节，只是更换了人物。

摘自卡卢仁波切的《光明心：佛陀之道》（1997）：

有一天，密勒日巴警告岗波巴，他要离开的时候到了。
他告诉岗波巴：「你已经领受了全部的传承。我已经给你所有的教法，就像从一个花瓶里倒水到另一个花瓶里一样。只剩下一个要点我没有教给你。这是非常秘密的。”
然後他陪冈波巴到一条河边，在那里他们分开。
冈波巴顶礼告辞後，便开始过河。
但密勒日巴却叫住了他：“你真是一位好弟子。无论如何，我都会给你这最后的教法。”
冈波巴大喜，连拜九拜，然后等待指示。
密勒日巴转身，拉起袈裟，露出屁股。 “你有看到？”
冈波巴说：“呃……是的……”
“你真的看到了吗？”
冈波巴不确定他应该看到什么。
密勒日巴的臀部长满了茧； 他们看起来就像一半是肉，一半是石头。
「你看，这就是我达到开悟的方式：打坐和冥想。
 如果你想在这一生达到开悟，就做同样的努力。这是我最後的教导。我没有什么可补充的。”

      人之为人至少要有基本的羞耻心和人伦。密勒日巴学了印度教谭崔之法，当作佛门修行，做出很多惊世骇俗的荒唐举动，还自以为修道有成，譬如山洞中手淫，裸体，用生殖器去插石头缝，与夜叉罗刹女交合等等。即便当时西藏民智未开，可是民众仍然知道这些都是可耻的事情，所以密勒日巴在当时的风评是很差的，从她的妹妹都觉得没脸见人可见一斑，而且有在质疑哥哥学的所谓佛法。可惜她自己也无因缘得遇真正佛法来导正走入邪途的亲哥哥。
    不仅如此，这位西藏密宗著名的「遛鸟侠」 ，曾经坦坦荡荡地亮出自己的屁股给得意弟子观摩，以作为西藏密宗噶举派在他这一世的、最后的「法教」 。
 
 
狗裸体、互相闻屁股、野外交合、二便，
哪一条不是坦坦荡荡？
然而，人，可以如此吗？


      密勒日巴既没有好的风评，更无佛法实证（开悟），他的知名度是借由臧宁嘿噜嘎（Tsang nyon heruka，1452-1507）为其所著传记而广为人知和盲目崇拜，且其真实性受到质疑。
（They are popularly known from the romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-1507); although they may be of questionable historic validity, the biographical details......）
 
      作者名字中的“臧宁”二字，意思是 “后藏的疯子” ，此名的由来与他癫狂怪诞的行为有关。
（密宗网站：https://wap-gtycn-net.translate.goog/catalogue/show/lo/8430.html?_x_tr_sch=http&_x_tr_sl=zh-CN&_x_tr_tl=zh-TW&_x_tr_hl=zh-TW&_x_tr_pto=sc）  
 
      所以，这位崇拜密勒日巴而为他写传记者，本身就是个行为怪诞、疯疯癫癫的人。
   
      综观密勒日巴传记之十万歌，除了盗用佛法名相，完全看不到他本人在他所生的时代，曾经为了利益众生，为了穷苦的藏民，做过什麽可以令人感恩戴德、广为传诵的事迹。《密勒日巴十万歌》，是一个疯子，为另外一个死去的疯子所做的推广和营销，一个成名，另外一个（即作者），也跟着成名。
 
      对於修学谭崔性交之术以为佛法的西藏密宗上师来说，屁股、下体是非常重要的所在。
     
      其包含前后二阴，也包含坐骨和肌肉丶皮肤。前阴即金刚杵，经过拙火等专业技术的训练，可以金枪不倒，持续二十四小时交合，在性交不泄精时，将海底轮的性能量进行转化（这与佛法修行毫无瓜葛）；后阴，在无明妃可用之时，同性之间也可借此练习双修之术，不影响擅长不分别的喇嘛们精尽修行的进程；臀部之坐骨和肌肉组织，可以支撑他们打坐与观想中的明妃交合。屁股，对於正常人来是生殖和排泄的部位而已，而对於喇嘛教来说，屁股是那么地重要，涵盖了他们几乎所有的法要。
 
       清净佛教徒，从开始修习不净观，观身不净，已将此欲界粗重的男女欲视为系缚，因此有解脱的功德受用。而密宗上师把个中、人间极致的性快感作为毕生的追求，还要视为珍宝，只以灌顶等方式秘密教授，不随便传给弟子的。当密勒日巴因为爱徒离别，为了他坦坦荡荡地把屁股亮出来，真的是把身为上师的绝活毫无保留地秀出来。
 
       也许露阴癖、遛鸟侠的密勒日巴之阴部有什么让他引以为傲的过人之处，为何那么喜欢秀给人看？可惜愚钝的岗波巴似乎也没有明白上师到底让自己看什么，竟然没有记录下来上师密勒日巴下半身的过人之处。
       藏密上师原来都是用屁股在传法的！
       传的什么法？
       这一屁股的谭崔性交法要！
      
       阴与阳、黑与白、男与女原本就并存於世间，既然已经有了生采的女性肉莲，这世界不应该缺少肉质的金刚杵。既然密勒日巴那么爱显露自己的阴部，他应该将其宝贵的肉身法器流传下来，对於擅长活剥完整人皮和生采女阴的喇嘛们来说，技术不是难题，困难处是上师有没有这样的诚意。
       
      丐帮有打狗棒作为身份认证的传承，密宗要以屁股或其部分零件来传承谭崔性力派的法脉吗？
 
 
 
以下补充西藏密宗灌顶的四个层次：
 
藏传佛教有黄、白、红、花四个教派，依《时轮金刚本续》，真实灌顶可分成四个灌顶次第。

第一灌顶，就是要解除信众的一切心防，因此男众弟子在正式密灌的第一灌时就要领受密宗自创的三昧耶戒；受了密教这个戒，就可以和其他已受密灌的异性同修性爱合修而没有违背密教的戒律。藏传佛教以这种恶戒来遮止正统佛教的清净戒律，然後观想诸佛双身像，自己手握「杵丶铃」想为作交合之状（性交像徵）；再观想头顶佛父佛母双身像的下体流出混合的淫液，向自身灌顶，成就幻想中的三摩地---藏传佛教独创的三昧耶---乐空双运享乐的一心不乱境界。

第二灌顶，上师会在佛殿诸佛菩萨圣像之前，公然亵渎，表演一段『现场裸体性爱清凉秀』；在落幕之後，上师所流出在女弟子『明妃』莲花中的精液（白菩提），已经与明妃所流出的淫液（红菩提）混合，再将流出莲花的已混合淫液（红白菩提心），让一旁的男弟子吃下，这就是藏传佛教灌顶吞精吞淫水的真实内幕，以代表传承了密教独一无二的胜义菩提心。

第三灌顶，上师会将他所受用过的「明妃」（其中一位或九位全部）赐给这位男弟子，让这位男弟子「依样画葫芦」去发挥；这就是自身也来真刀实枪的男女双身合体灌顶，以为在不泄精的性爱锻炼之下，妄想说这性高潮的快乐遍布全身，领略这个淫乐的触觉无形无色，一切都是空丶无有自性，不真实丶无我，就是即身成就报身佛果位，而且应该永劫承受这样虚妄的淫乐。

第四灌顶，上师再来启发这位男弟子种种密续中的经教，以开广其藏传佛教的邪慧，让他能够保有信心，让他明白这淫欲法而发起广大的淫心，尽未来际永远不入涅槃，永远要爱尽天下女人而永受淫乐。

四灌顶之後，要受三禁行，其中以明禁行为主要，要密宗弟子常与淫乐的女子（明妃）永不相离；如是种种叮咛，要弟子了解这是诸佛的无上殊胜行---无上瑜伽。最後这一切灌顶都结束之後，上师就来劝勉弟子必定成就法王身，但是尽未来际不可舍离这三昧耶戒，应该「受用他人女」而都没有过失；一直交付这重要的洗脑工作给其他的学密者。并且赞叹吃五肉丶五甘露丶淫欲别人的女眷，永远都没有过失，绝对不能舍离这种贪欲！（https://foundation.enlighten.org.tw/news/trueheart/t055）


密勒日巴传记显示他当时很差的风评和疯癫行径：
 
那期间，他妹妹白达拿着一条氆氇 (亦称为藏毛呢)来看他，她双眼含着泪水说：「我走到布林，恰巧遇见大译师巴日正在大开法会......到会的人们非常拥挤，真是一场热闹的盛会。你受尽了世间苦难，过着如此艰辛的生活，和其他的修行人都不一样，还要受到他人的讥讽，同时我们也跟着丢脸......」
但密勒日巴回答说：「你不要这样说，你们以我赤身裸体为可羞，我以为这是人人本有的身体，我没有甚麽可耻......
     (版按：密勒日巴偷换概念，固然人人本有的身体没有什么可耻，可是在可以获取衣物的情况下，特意去裸露下体，这跟西藏的牦牛等动物没有什么区别。)
她走后，密勒日巴就把氆氇分成了几块，用一大块作了一个把整个头部都装得下的大帽子，又用一块作了一双鞋，又用一块做了廿个小套子，把十个脚指和十个手指都套起来，又做了一个套子，把他的下身私处也套起来。
过了几天，白达从布林村回来後见他，便很生气地说：「真是羞死人了！」
            https://buddha-master.blogspot.com/2017/03/blog-post_19.html
 
 

Milarepa: "To whom shall I give my final and most secret advice?"
Upon parting from his student Rechungpa (ras chung pa) the Minor Cotton Clothed Yogi Milarepa gave his final and most secret advice.
As Rechungpa had crossed the river Milarepa called him back asking him to listen to his last, final and most profound instriction he never revealed before to anyone else. Thus Rechungpa crossed the river again and Milarepa turened around and lifted his thin whote cotton cloth or zen (gzan ras). "I have a very special teaching to give you. If I do not give you this advice, to whom shall I give it?"
Upon showing his bare bottom, all calloused from sitting on bare rocks in cold caves, just like hardened leather, he instructed Rechungpa to be diligent in his practice to attain realization.
Later this story was ascribed to the final parting from Gampopa as shown in the following versions.
They came to a bridge and Milarepa said; "Now you go by yourself. Take your leave of me. For auspicious reasons I will not cross the bridge." Then he blessed Gampopa who crossed over. When he had crossed the bridge, Milarepa called him back. "Come back once more, I have a very special teaching to give you. If I do not give you this advice, to whom shall I give it?"
Gampopa asked, "Should I offer a mandala to you for this special teaching and advice?" Milarepa said an offering was not necessary. He cautioned him not to waste the advice, but to put it in the deepest recesses of his heart. Then Milarepa turned his back on Gampopa, lifted up his robe, and showed him his bare bottom. Gampopa saw that Milarepa’s bottom was all calloused, just like hardened leather.
Another version:
They came to a bridge and Milarepa said; "Now you go by yourself. Take your leave of me. For auspicious reasons I will not cross the bridge." Then he blessed Gampopa who crossed over. When he had crossed the bridge, Milarepa called him back. "Come back once more, I have a very special teaching to give you. If I do not give you this advice, to whom shall I give it?"
Gampopa asked, "Should I offer a mandala to you for this special teaching and advice?" Milarepa said an offering was not necessary. He cautioned him not to waste the advice, but to put it in the deepest recesses of his heart. Then Milarepa turned his back on Gampopa, lifted up his robe, and showed him his bare bottom. Gampopa saw that Milarepa’s bottom was all calloused, just like hardened leather.
Milarepa said, "For practice there is nothing greater that meditation － provided you know what to meditate on and how to meditate on it. I, who have gained knowledge and understanding of many different meditation methods, meditated until my bottom became as hard as leather. You need to do the same. This is your last teaching."
Yet Another version:
Excerpt from Kalu Rinpoche's LUMINOUS MIND: THE WAY OF THE BUDDHA (1997):
One day, Milarepa warned Gampopa that the time had come for him to depart.
He told Gampopa, "You have received the entire transmission. I have given you all the teachings, as if pouring water from one vase into another. Only 1 pith instruction remains that I haven't taught you. It's very secret."
He then accompanied Gampopa to a river, where they were to part. Gampopa made prostrations to take his leave and started across. But Milarepa called him back: "You are a really good disciple. Anyway I will give you this last teaching."
Overjoyed, Gampopa prostrated 9 times, then waited for the instructions. Milarepa proceeded to turn around, pull up his robe, showing Gampopa his bottom. "Do you see?"
And Gampopa said, "Uh...yes..."
"Do you really see?"
Gampopa was not sure what he was supposed to see. Milarepa had calluses on his buttocks; they looked as though they were half flesh and half stone.
"You see, this is how I reached enlightenment: sitting and meditating. If you want to reach it in this life, make the same effort. This is my final teaching. I have nothing more to add."
 
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