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伏藏，傳說是殺人如麻的蓮華生所開創的手法，但其常為伏藏師本人杜撰、埋藏後並發掘，為學者之共識。
寫作，尤其原創和對佛法深義理的闡釋，是非常耗人心力的事情，古有窺基大師在案頭往生。

且以蓮華生一生淫人妻女不可計數，外加算計權力、謀劃奪取他人財物等，他不可能有時間和能力進行寫作。

更何況一個貪嗔痴三毒炙盛、殘暴好殺、陰狠毒辣、奸淫無數女性的假佛法大師，他傳的譚崔邪法，

即便被刻在金條埋在地底，又有何珍貴之處呢？髒了那些黃金。

三叉戟上高掛人頭，炫耀殺人的本領和成果，並恐嚇不順從他的活人。

這怎麼可能是佛門修行人的所作所為？

譯文：

鑒於蓮華生本人與譚崔明妃空行母的操練，所以密宗譚崔明妃對於伏藏師來說極其重要就毫不意外。伏藏師，據說是一個世紀之前被蓮華生掩藏的文本和工藝品的發現者、發掘者。一般來說，在伏藏師獲得他們主要的發掘

之前，他們要與明妃練習性瑜伽，以做為一種促進和增強他們的遙視能力（Visionary Power）的方式。據說，一位當代的伏藏師拒絕和明妃進行性瑜伽的練習，因此而延遲了他發掘伏藏（寶藏）的能力。當他後來開始再一

次發掘寶藏，他的缺少性伴侶導致他出土的蓮花生雕像缺少傳統的手持三叉戟，而三叉戟被理解為是代表明妃的像征。另一位伏藏師，噶瑪林巴（Karma Glingpa），第十四世紀《西藏度亡經》(Tibetan Book of the Dead，

傳為蓮華生所作）的發現者，據信死得早是因為他沒有能力找到已經事先為他安排好的女人（雙修）。由此可見，女性伏藏師Jomo Manmo (1248－1283) 在擁有一個性伴侶之前就發掘了文本的事實，提出一個問題，即是否

女性的伏藏師真的需要一個男性的性伴侶，或者是女性天生而有的（敏感）能力，透過意識的訓練而增強，所以足夠完成（發掘）的任務。

英文原文：

Given Padmasambhava’s own practice with tantric consorts, it is no surprise that tantric consorts are extremely important to tertons (gterton), the discoverers of texts and other artifacts believed to have been hidden by Padmasambhava centuries before. Generally, before receiving their main revelations, tertons practice sexual yoga with a consort
as a means of accelerating and enhancing their visionary powers. A contemporary terton’s refusal to practice sexual yoga with a consort is said to have delayed his ability to find termas (treasures).40 “When he subsequently began to uncover treasures once again, his lack of a consort resulted in his excavated statues of Padmasambhava lacking their traditional hand-held tridents, which are symbolically understood as signifying the consort.”41 Another terton, Karma Glingpa , the fourteenth-century discoverer of the Bardo Thos grol (Tibetan Book of the Dead), is believed to have died early because he was unable to find the wife who had been prophesied for him.42 In this regard, the fact that the female terton Jomo Manmo (1248－1283) discovered texts before taking a consort43 raises the question of whether female tertons actually need a male consort, or if their inherent female powers, enhanced by spiritual practice, are sufficient to the task.

40.David Germano, “Re-membering the Dismembered Body of Tibet: Contemporary Tibetan Visionary Movements in the People’s Republic of China,” in
Buddhism in Contemporary Tibet: Religious Revival and Cultural Identity, ed. Melvyn C. Goldstein and Matthew T. Kapstein (Berkeley, CA: University of
California Press, 1998), 68－69 and 168－69, n. 7. See also Gyatso, Apparitions,255－56, for more on the reasons for this requirement.

41.Germano, “Re-membering,” 169.

42.Eva M. Dargyay, The Rise of Esoteric Buddhism in Tibet (Delhi: Motilal Banarsidass,1977), 152.

43.Dar gyay, Rise of Esoteric Buddhism, 119－23. Another short biography of her is in Tsultrim Allione, Women of Wisdom (London: Routledge & Kegan Paul, 1984）.

出處：

Serinity Young,Courtesans and Tantric Consorts——Sexualities in Buddhist Narrative,Iconography,and Ritual，P155.