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（圖：薩姜米龐仁波切Sakyong Mipham Rinpoche和夫人）

     2018 年 6 月 25 日，薩姜米龐向香巴拉社區發送了一封公開道歉信。 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。’

     盡管他在寫作時好像在公開誠實地承認過去的虐待行為，但他只是承認已經通過互聯網上發布的佛教陽光計劃甚至登上了《紐約時報》而公開的資訊。注1甚至這種承認似乎也粉飾了佛教陽光計劃中所描述的內容。不難想像，如果沒有陽光計劃，就不會有“誠實承認過去的虐待”。 

     薩姜米龐的聲明“我最近了解到這些女性中的一些人分享了因這些關系而受到傷害的經歷”也不太誠實，因為他知道許多女性因他隨意使用她們做為性工具而受到傷害，然後當他另結新歡時，他就對這些玩夠的女性玩失蹤、神隱。這些關系可以追溯到 1990 年代早期或更早，也就是 25 多年前。 

     他在信的後面寫道：“我現在正在進入一個自我反省和傾聽的時期。”人們很想知道自 1990 年 8 月以來，Ösel Tendzin（香巴拉第二代負責人，邱陽創巴的學生）死去，後繼了香巴拉的薩姜，到底都干了什麼好事或認為他在做什麼。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，薩姜米龐自己承認，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、運行 Kalapa院（薩姜的居所）的費用？

      應該清楚的是，佛教陽光計劃的Andrea Winn並不是要摧毀香巴拉，而是要揭露她和許多其他人所經歷的疾病和傷害。她想通過向組織注入開放性和透明度並讓其領導人為自己的行為負責來拯救香巴拉。她還想創造一個地方，讓受虐者可以得到支持、治療和社區，並且可以安全地暢所欲言。

注1.   Newman, Andy (2018). The “King” of Shambhala Buddhism is Undone By Abuse Report. New York Times, July 11, 2018 (last accessed July 8, 2019).

（圖：香巴拉性侵受害者和佛教陽光計劃創始人Andrea Winn）

Andrea Winn對於薩姜米龐仁波切公開道歉文的逐句駁斥摘要：

A-<2> “我與香巴拉社區的女性建立了關係” 他使用了“關係”一詞，而關係是基於眾所周知的“平等”。從聽說他與那些向我講述她們的故事的女性的“關係”開始，這些關係涉及暴力、暴行、強奸、公開羞辱、遺棄、精神虐待和其他無法忍受的暴力形式。在我們的社會中，我們不稱這些為“關係”。

<3>“女性分享了因這些關系而受到傷害的經歷”他似乎試圖將他所謂的暴力行為的責任推給女性，暗示她們“感到受到傷害”，而不是說出實際發生的事情，這是與婦女自己所說的相反，他在身體、情感、性和精神上侵犯了她們。

<4> “我現在公開道歉。”他說他正在道歉，但他沒有說他道歉的原因。

<5>“多年來，我已經親自向那些表示對我的行為感到傷害的人道歉”  再次， 他的意思是他的行為是讓人“感覺”受到了傷害，而不是實際上受到了傷害。他似乎也在暗示，無論他給受害者造成了多麼大的傷害，只需要一句道歉就足夠了。

<6> “我還與那些感到受到傷害的人進行了調解和治療。”他再次暗示女性“感覺”受到了傷害，而不是實際上受到了傷害。他似乎在建議將調解和治療做法作為正直解決暴力的一種形式，但我從與我交談過並記錄在本報告中的婦女那裡了解到，他對婦女的暴力行為持續了數十年，所以我不明白為什麼他會建議他真的做了任何事情來修復這些情況。

<7> “我一直並將繼續致力於治愈這些傷口。”這與我從女性身上了解到的形成鮮明對比的是，由於他不願治愈這些傷口，她們幾十年來一直生活在孤立的痛苦和沉默中。

<9> “我想展示我們如何才能根據我們的教義傳承走向仁慈的文化。 ” 這封信與他的建議形成鮮明對比，因為他正在展示如何掩蓋真相，逃避責任，並拋棄指控他性行為不端的女性和委托他照顧的香巴拉社區。

<10> “我現在進入了一個自我反省和傾聽的時期。”  表面上這聽起來不錯，很恰當，但他並沒有說這是什麼意思。他要撤退了嗎？他是否為女性開設了一個論壇來分享她們如何受到他的傷害？他會開設一個論壇來聽聽他的行為和欺騙如何影響他在世界各地的學生嗎？

B-<4>我覺得我在懷疑他。 我覺得被誤導了。 我要他道歉，他是在暗示他在這裡道歉，但他在這裡沒有為任何事情道歉。 所以我覺得他在試圖誤導我，那感覺太糟糕了！ 我希望他成為一個能說真話的人——我希望他成為一個真正言而有信的領導者。 我*希望*能夠再次相信他，而這比發生的事情又向前邁進了一步。

薩姜米龐的公開道歉原文如下：

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.

In addition, I would like you to know that over the years, I have apologized personally to people who have expressed feeling harmed by my conduct, including some of those who have recently shared their stories. I have also engaged in mediation and healing practices with those who have felt harmed. Thus I have been, and will continue to be, committed to healing these wounds.

As the lineage holder of Shambhala, I want to demonstrate how we can move toward a culture of kindness in line with our legacy of teachings. Kindness can sometimes begin with acknowledging the ways we have harmed others, even if we did not intend to do so. Thus, with the strong support of my wife, the Sakyong Wangmo, I am now entering a period of self-reflection and listening. I have worked with, and at times struggled with, how to be a teacher and a human being. I have found that there is no easy solution to navigating these responsibilities. Like all of you, I am human and on the path. It is important to me that you know I am here, continuing to do my best.

Above all, it is important to me that we continue to create a caring community where harm does not occur. It is my fervent wish that we be a community that relates to each other with compassion and kindness, so I have offered teachings and written practices to support such a culture. I want to encourage our community to completely immerse itself in caring and kindness. This is not easy work, and we cannot give up on each other. For me, it always comes back to feeling my own heart, my own humanity, and my own genuineness. It is with this feeling that I express to all of you my deep love and appreciation. I am committed to engaging in this process with you.

With love,

Sakyong Mipham Rinpoche

 英文原文：

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?
It should be clear, that Andrea Winn with the Buddhist Project Sunshine was not trying to destroy Shambhala but rather, to expose the sickness and harm that she and many others have experienced. She wanted to save Shambhala by injecting openness and transparency into the organization and holding its leaders responsible for their actions. She also wanted to create a place where those abused could receive support, healing, community and where they could feel safe to talk out.

Tibetan Buddhism Enters the 21st Century: Trouble in Shangri-la | open buddhism

A-<2> “I have engaged in relationships with women in the Shambhala community” He is using “relationships” in a way that is commonly known to be between equals. From hearing about his “relationships” with the women who have approached me with their stories, these relationships have involved force, violence, rape, public humiliation, abandonment, spiritual abuse, and other unbearable forms of violence. In our society, we do not call these “relationships”.
<3> “women have shared experiences of feeling harmed as a result of these relationships” He seems to be trying to put the responsibility of his alleged violence onto the women suggesting that they “felt harmed” rather than naming what actually happened, which is in contrast to what the women themselves said that he violated them physically, emotionally, sexually and spiritually.
<4> “I am now making a public apology.” He says he is making an apology, but he does not say what he is apologizing for.
<5> “over the years, I have apologized personally to people who have expressed feeling harmed by my conduct” Again, he is dodging responsibility by suggesting people “felt” harmed rather than actually were harmed by his actions. He seems to be implying that when he has caused gross harm that an apology is all that is needed.
<6> “I have also engaged in mediation and healing practices with those who have felt harmed.” He is again suggesting women “felt” harmed rather than actually were harmed. He seems to be suggesting mediation and healing practices as a form of addressing violence with integrity, and yet what I have learned from the women who I have spoken with and whose stories are documented in this report, his violence towards women has continued for decades, so therefore I don’t understand why he would be suggesting that he has made truly done anything to repair these situations.
……
<9> “I want to demonstrate how we can move toward a culture of kindness in line with our legacy of teachings. ” This letter is in direct contrast to his suggestion, as he is demonstrating how to cover up truth, avoid responsibility, and abandon both the women who have alleged his sexual misconduct and the Shambhala community entrusted in his care.
<10> “I am now entering a period of self-reflection and listening.” On the surface that sounds good and appropriate, but he does not say what this means. Is he going into retreat? Is he opening up a forum for women to share how they have been harmed by him? Is he going to open a forum to hear how his actions and deceptions are impacting his students around the world?
B-<4> I feel I am doubting him. I feel mislead. I want him to apologize, and he is suggesting he is apologizing right here, yet he is not apologizing for anything here. So I feel he is trying to mislead me, and that just feels awful! I want him to be a man who can speak truth and mean it – I want him to be a leader who stands truly behind his words. I *want* to be able to believe in him again, and this takes one step further back from that happening.

Horizon Analysis of the Sakyong’s “apology” letter @ andreamwinn.com