藏傳佛教歐美最大機構香巴拉（Shambhala）
領導者薩姜米龐仁波切（Sakyong Mipham Rinpoche）
性醜聞被起底
（圖：藏傳佛教歐美最大機構香巴拉Shambhala
第三代繼承人薩姜米龐仁波切Sakyong Mipham Rinpoche
為創始人邱陽創巴之子。）
薩姜米龐仁波切（生於 1962 年 11 月 15 日）是香巴拉組織的負責人，該組織是一個由 200 多個禪修和閉關中心以及大量房地產資產組成的全球網絡。薩姜：由sa（地球）和skyong（保護）組成的復合詞，翻譯為“地球保護者”、“國王”、“皇帝”或“總督”，被認為是法王和香巴拉的傳承持有者血統。
薩姜米龐仁波切被視為一位 chögyel (Wyl., chos rgyal, 在梵文 dharmaraja) 或“法王”，他結合了精神和世俗的道路。根據香巴拉的觀點，薩姜是證悟覺知的世俗化身。雖然薩姜這個稱號與香巴拉傳承有關，暗示著古老的傳承，但第一個薩姜是邱陽·創巴，現在的薩姜的父親和香巴拉組織的創始人。
西方著名的藏傳佛教女喇嘛Lama Tsultrim Allione在談到香巴拉組織時說，“制度化的等級制度非常非同尋常”，薩姜的運作“有點像一個神聖的國王”。他的核心圈子，與他的部長和隨從被稱為[Kalapa] 院（版按：卡拉帕院就是薩姜米龐仁波切在哈利法克斯的居所）。注1
他有一面個人旗幟，當地中心可以花 350 美元購買，待他來訪時安插飄揚。 我們早些時候看到了 Ösel Tendzin 也是如何得到予取予求的照顧，就好像他是一位神聖的國王，他的飯菜和洗澡都經過精心安排。有人可能會說，Ösel Tendzin 和 創巴 認為他們已經超越了人類的所有局限，實際上他們認為自己是宇宙的神聖國王。 當披露薩姜有酗酒問題以及對年輕女學生進行性強迫時，當前的醜聞就出現了。
另一位年輕女子報告說，‘多年來，我與薩姜發生過幾次性關系，這讓我感到羞愧、士氣低落和毫無價值。和僧團中的許多年輕女性一樣，我對薩姜非常虔誠，盡我所能服務他，親近他。我親眼目睹了源源不斷的迷人女性被邀請進入他的房間。注2
在另一個場合，她提到在一次晚宴上被邀請到他的套房，在那裡 薩姜 鼓勵每個人都喝很多酒。然後他堅持要我們脫掉衣服。他領著一位女士走進他的臥室，而我們其他人則在跳舞。過了一會兒，他的kusung（服務員）出來讓我來到薩姜的臥室。我走進房間，發現薩姜和他床上的女人在做愛。他對我說：“她不會來的。做點什麼來幫忙。”我站在那裡目瞪口呆，他說：“玩弄她的乳房。做點什麼。”'注3
另一位女士提到，絡繹不絕的年輕美女被邀請到薩姜的套房，而他在完全陶醉的情況下摸索她並試圖與她發生性關系，薩姜會“把我拉進黑暗的角落”。他親吻我並撫摸著我，同時積極地鼓勵我和他上床。” 大多數時候，另一位被邀請參加派對的女人已經在場，所以她拒絕了。注4
佛教計劃陽光被印刷媒體和佛教網站廣泛報道，而世界各地中心的成員不知道他們的領導人和上師的令人不安的行為，對這些指控感到震驚。 Shambhala 是一個非常大的組織，所以大多數成員只在正式聚會或通過他的文章接觸到薩姜。現在他們看到的是一個失控的男人，可能是酗酒和自私地性虐待數十名年輕女性大約二十四年。他們要求作出回應。
2018 年 6 月 25 日，薩姜 向香巴拉社區發送了一封公開道歉信。注5他的開頭是： '致香巴拉社區： 我懷著極大的悲傷、溫柔和自我反省的心給你寫信。我希望你知道，在我過去，我曾多次與香巴拉社區的女性建立關系。我最近了解到，其中一些女性分享了因這些關系而受到傷害的經歷。我現在公開道歉。’
有人想知道自 1990 年 8 月Ösel Tendzin 死後，他繼承和掌管本派的金剛持後，都在做什麼或認為他在做什麼。人們還想知道，上師和他的學生之間強大的三昧耶誓言意味著什麼，他自己承認，薩姜沒有傾聽或幾乎沒有傾聽他的學生的話，也沒有“自我反省”自己的行為。
如果薩姜承認他有缺陷，這也引發了一個問題，即最高級的喇嘛如何以及為什麼賦予他如此大的權力和權威。此外，人們可能想知道為什麼給他這麼多的物質資源來維持他的家人、他自己和運行 Kalapa院的費用？
然而，盡管揭露佛教陽光計劃與薩姜有問題，但幾個月後的 2019 年 2 月 6 日出現了一份更具啟發性的文件：一封長達 35 頁的公開信，由六位最親近薩姜的 kusung （古松，香巴拉組織內部的職位和稱呼，指專門為薩姜提供貼身服務的女信徒、侍從。）提交。注6
在其中，每個簽名者都生動詳細地描述了他或她的言語、身體和性虐待經歷。回憶包括女學生“被迫將[性]合理化為對他們尊敬的老師的慷慨奉獻”，Mukpo（薩姜米龐）先生的故事，就是信中提到的薩姜，打他的服務員並強行咬人；學生們穿著內衣圍成一圈哭泣，這是一種恐懼文化，這只是六份報告中的第一份。 上述文件的六位作者寫道，被告知要模糊 Mukpo 先生的精神教義和他的虐待行為之間的界限，認為這位老師的行為超出了我們的理解。他們說，他們被要求將這種辱罵行為視為上師喚醒我們的方法。從本質上講，他們學會了詆毀自己的經驗。
其中一位簽名者 Ben Medrano 寫道：“我對他 [薩姜] 豪華假期的富裕程度、頻率和持續時間感到驚訝。” Medrano 還驚訝於薩姜和他妻子的化妝品和化妝品預算與他作為居民的年薪相媲美醫生。有一次他寫道，‘我記得中午接到一個清醒的電話，要求我推動購買一輛不可行的奧迪 A8。我清楚地記得他激怒的話語是：“我要我他媽的奧迪！”
另一位長期服務的 Allya F. Canepa 寫道，她被叫到薩姜的房間，作為 kusung，她盡職盡責地跪在他的床邊，等著看薩姜想要什麼。她報告說：“當他把手放在我的襯衫上並撫摸著我的乳房說‘拜托我只想睡覺’時，我很驚訝，”我堅定地將我的頭指向他的陰莖。我不得不把它甩掉。 '注7
Canepa 補充說：“在金剛乘中，我們被教導所有的體液，或衣服，一縷頭發，或上師盤子裡剩下的食物都是直接從證悟的身體所賜予的加持。”Canepa 還寫道“看到數百女人們進進出出木浦先生的臥室，事後經常安慰她們。'注8
應該清楚的是，對香巴拉成員的虐待不僅發生在兩個同意的成年人之間，正如他的一些辯護者所聲稱的那樣，而是發生在一個被稱為“地球保護者”的所謂“密宗大師”之間，被稱為“真理之王” “作為唯一的權威和門徒，性行為承諾會帶來精神利益。
讀者可能想質疑過去的理想化呈現和最高喇嘛對薩姜的認可的話如何影響他們對薩姜和支持他的角色的整個組織的看法？他們可能要問大喇嘛的背書依據是什麼，這意味著什麼？
學生們是盲目的追隨者還是他們通過三昧耶戒被引導走這條路？薩姜自己承認，他不像是“真理之王”的現實生活模型——而根據香巴拉的觀點，他是世間證悟聖者的像征和化身。
另一個問題與 Kalapa 院資金的合法性有關，資金及其分配來自不同的香巴拉公司實體，有些是免稅的？
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.
薩姜米龐仁波切性侵案例回顧和時間表
案例回顧和時間線 有幾個人要求提供與這些指控相關的日期。 在之前報道稱，涉案女性不願透露日期，擔心她們可能被人認出。 但現在有更多的指控，日期是有用的和不易被認出。
年份 指控
1987年— 性行為不端
1994 年——性侵
1996 年——性侵——香巴拉組織的領導人知情
1997年——群交
1999 年——Sakyong 以一個脆弱的女人為目標來滿足自己的性需求
2001 年——性侵
2001年——Sakyong為了自己的性滿足而瞄准了一個脆弱的女人
2002 年——性侵/智利——香巴拉組織的領導人知情
2003 年——為了自己的性滿足而與那洛巴學生發生性接觸
2003-2004 — 與未成年女孩發生性關係
2004 –----在香巴拉的男性領導人面前性侵
2005年——當著香巴拉男性領導人的面性侵
2006—2007——金錢和不動產的脅迫
2011 – 性侵----香巴拉組織的領導人知情
版按：
僅民間機構——陽光計劃掌握的薩姜米龐仁波切性侵女信徒案例，
包含性侵未成年少女和多人在場旁觀甚至是雜交，
數目就如此眾多。
可想而知，
還有許多息事寧人、怕被認出或不願再舊事重提的受害者。
冰山一角下，掩蓋的永遠是巨大的冰山！
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)
藏傳佛教歐美最大機構香巴拉Shambhala，
從創始人到第二代、第三代繼承人，
全部淪陷性醜聞、吸毒、酗酒等醜聞中。
（圖：藏傳佛教歐美最大機構香巴拉（Shambhala）
創始人邱陽創巴）
◆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)
（圖：藏傳佛教歐美最大機構香巴拉（Shambhala）
創始人邱陽創巴，抽煙、酗酒、吸毒和縱欲雜交。）
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)
（圖：藏傳佛教歐美最大機構香巴拉Shambhala
第二代繼承人Ösel Tendzin，刻意隱瞞自己已染艾滋病，
繼續與男信徒和男信徒的兒子行苟且之事，廣傳淫欲和艾滋。）
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)
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?
Tibetan Buddhism Enters the 21st Century: Trouble in Shangri-la | open buddhism
