宗薩欽哲和噶瑪巴一切作為的核心主旨是什麼？What is the Central Goal and End Game of Dzongsar Khyentse and the Karmapa’s Doings?

統治。一切都是為了「統治」，而絕不是「證悟」。
Ruling. Everything is for ruling. There has nothing to do with the enlightenment. 

所有這些西藏（包括不丹、印度）的喇嘛上師、仁波切、法王所做的一切，都是為了自己如何掌握住這個配有他們名字、頭銜、傳承的統治事業。跟他們宣揚和跟弟子虔誠衷心所追求的「證悟」，絕對無關。
All the Tibetan lamas, including those from Bhutan and India, whatever their titles are: lama, rinpoche or his holiness, etc, do all the doings just for one goal: to rule. It means to hold control of the activities of the lineage crowned with their names, to dominate his domain aka mandala containing people, property and power. There is little to do with the enlightenment that they claim to lead the followers to; there is nothing to do with liberation that the disciples sincerely and wholeheartedly pursue. (if they are not pursuing the guru’s attention) I learned about it deeply through my painful experiences of following Dzongsar Khyentse and the Karmapa for the past decade, especially more after I went public their whole malfeasance.
　　 　
十年前，當我剛剛接觸到宗薩欽哲仁波切的佛法教學和相關活動時，第一次我看到了這個英文字眼：activity。那時，我覺得很彆扭，因為這個英文翻譯成中文是「事業」的意思，而「事業」是一項很世俗的概念啊，這個詞和佛法好不搭嘎，為什麼藏傳處處都那麼強調「事業」呢？但是那時我想，大概是我不懂這當中的含意吧。後來我長期擔任欽哲基金會的會訊翻譯（直至2018年春季我動念要爆料這一切醜聞主動請辭為止），為了翻譯這些所謂的宗薩欽哲仁波切宏大「事業」，不但放棄深究這個字詞的意義，到後來我甚至還認為宗薩欽哲的「佛行事業」真是偉大到無人能比啊。

About 10 years ago in 2008 when I first joined Dzongsar Khyentse’s teachings and events in California, I saw a phrase in English and felt awkward: Activity. At that time, I felt uneasy because this word connote a secular meaning referring to business and enterprise, which did not match the value of Buddha Dharma in terms of renunciation. I couldn't help but wonder how and why the Tibetan Buddhism emphasized on “activities” so much from all aspects? It seemed quite worldly-inclined. Yet I figured it was probably I knew little about the connotation and the deep meaning of the phrase in Tibetan Buddhist context. I probably should stop questioning. Later when I helped translating Khyentse Foundation's communique for almost 10 years (until I quit at the spring of 2018 when I decided to go public my experiences), I gradually understood the importance of activities meant to a Tibetan lama. It meant that a lama's accomplishment. (the not spiritual part but the material part) It's almost a criteria that evaluate a lama whether or not he is "successful." Anyhow, at that time I didn’t really explore more of the context and history about this phrase, just bought everything the Khyentse Foundation's communique sold, that Khyentse activities were the greatest Buddhist activities in the world. They were unsurpassed. Dzongsar Khyentse was the most visionary lama on the globe. He was incomparable.

而今，在經歷過所有一切這些虛假卑劣的上師操弄，使我身心受創幾乎自殺的慘痛經驗，以及這一次到鏡週刊爆料後我努力撐過來的種種惡待和攻擊後，我真正明白了，原來所謂「佛行事業」對這些西藏喇嘛—任何擁有一丁點頭銜名稱、一方小小地位的「仁波切」「法王」—是多麼地重要！先不要提到傳承了，所謂偉大悠久噶瑪噶舉傳承、無私不分教派欽哲利美傳承，都只是用來吸取資金資源的一種招牌，壓迫的圖騰，催眠欺騙的神話和童話。噶瑪巴在醜聞爆發的第一時間想要封口其他女生，在他群發的簡訊裡寫的就是「想想偉大的傳承吧！」到了這時候還在利用弟子對佛法的孺慕之情！

However, after I have gone through all my horrible experiences and sinister manipulations by Dzongsar Khyentse and the Karmapa, which almost made me commit suicide for all the abuses, I completely understood the true meanings of  the "activity" to them and how far the activities can go-- when there is something harming their fame and interest, attacking is included in their activities. (In Vajrayana, they would appropriate it as performing subjugate activities.) I was awakened even more after I encountered the ruthless bully and slander from their disciples for my disclosure of  their scandals in Mirror Media in Taiwan. To them, the attacking is legit and allowed as long as one is protecting the guru in Tibetan Buddhist culture.

Through the aftermaths of the exposure of the scandal, I finally understand, it turns out that the activities subscribed with their names are everything to them. The whole idea and actions of smearing and cyber-bullying being performed were the responses from these two great gurus. No doubt it explains why activities under their names are so important that they won’t allow anyone to stain or expose any bit of the darkness. To them, smearing the whistle-blower is more effective than clarification. Yet they would defend saying that it's protection for Buddha Dharma, as if they represent the noble dogma and image. Besides, another long time puzzle for me has been solved: why Dzongsar Khyentse has been hating and criticizing the democratic system from the West because the idea of freedom of speech allow a disciple like me to stand up, disclose and protest their malfeasance. It is dangerous for the Tibetan lama’s ruling base. It's damaging to their activities. Democratic ideas are enemies to lama ruling politics.

Now I figure it out what the Tibetan lamas care most is their brands of the lineages, not enlightenment or liberation that they promise to help the students to reach.  The  ideal of enlightenment is just exploited as the advertisement and narrative to attract the followers and their money.  No matter which brand they use, Rime, Khyentse, Kaygu, Dujom, ect, the names of the lineage become the fairy tales and legends to hypnotize and con the disciples how great they are. After all, all the histories we have read were written by the lamas and published by their own publishers, of course there would only be their own beautiful versions. The ancient titles of the lineages become the tricks to fool disciples and totems to suppress those who have alternative opinions.
 

Keeping the lineage's name and the guru's fame intact is the top priority if you work for the mandala. Freedom of speech, accountability and the followers' well being are the less important things. For example, one time in Mexico, Dzongsar Khyentse had let his partner Emily Crow tell me, "You're doing well at least you don't write a book about it." Meaning, as long as I kept quiet, not to hurt their names, it's okay even when I tried to kill myself due to the Karmapa's abuse.  Or when the scandal came out, the biggest excuse that the Karmapa used to shut the other woman whistle blower up was, “think of the lineage’s great image so don’t talk about anything about our relationship in public”. At that point where his scandal came out, the Karmapa was still exploiting the disciple’s devotion and the affection towards the Buddha Dharma, showing that how important the lineage activities matter to them, how the lineage stories could be useful to affect students' perceptions and how many times he got away with it!

因此，如果要擁有「事業」，又要使其綿延不絕甚至擴大版圖，那麼，如何統治、以及統治的手段和技巧就非常重要了。這在古代來說，就是封建時候的「帝王術」，這在許多歷史文獻中，都可以一覽無遺。到今天，宗薩則是囫圇吞棗了西方現代的社會學和文化理論，侵挪他所一知半解的西方知識，二流手段地呼攏了這些三流雅痞的心智們，（之後我將針對宗薩欽哲那極為幼稚的利用翁山蘇姬事件的臉書文章，拆穿他實則激化並圈養中國弟子以鞏固其政權做出批判）。這些弟子無論高階低階，尤以功德主為甚，當中幾乎每一個人都帶有某種世俗生活中內心空洞不滿和心理缺憾和執迷到了病態的地步。若非如此，上師無由掌控，而且宗薩絕對希望你不要客觀上痊癒，因為這樣就無法釣住弟子，他們也就不會言聽計從了。（後文我會更仔細分析宗薩手法的精巧及細密）。

For a Tibetan lama who wants to own his “activities”, maintains and expands them, it is crucial to master the means and skill of ruling. In old times, it is the monarchy trickery in feudal system, which is easy to comprehend and find references in historical texts. As in modern days under the democratic idea trends, a shrew lama as Dzongsar Khyentse would definitely update and cram the knowledge about the sociology and cultural theories/studies, etc, appropriates the western ideas that he knew partially and then bluffs to fool his disciples who are mostly yuppies and hippies or some mediocre businessmen in the West.

Recently he discoursed some argument on the East and the West cultures, defending Aung San Su Kyi's cruelty in Myanmar with his superficial and childish polemics to patronize and flatter his Chinese disciples who are Communist nationalist and wealthy entrepreneurs supporting his activities. I will reveal Dzongsar Khyentse’s true intention of catering the dichotomy of the East and West—he did so just to concrete his ruling bases in China; he inflames the hatred from two sides to cajole his low self-esteem Chinese students that the East aka China is legit to do anything right now, even if it's sinister, simply because "the West had been evil in the past" as well. It is preposterous from Dozngsar Khyentse because he identified himself as a Buddhist master acknowledged in modern world. But he seriously states the same polemics again and again these years.

In terms of Dzongsar Khyentse’s disciples, from my observation in this Vajrayana circle for 10 years, no matter they are Westerners or Asians, no matter they are rich men or average class, they have one thing in common, that they all suffer from some psychological complex or issues; they are discontent with certain lack.  Let me put it in this way: they all have holes in their heart, with some scars deepdown. Most of them are so bad that they are actually sick and need psycho therapy. But they choose to stick around Dzongsar Khyentse to get security and recognition, no matter he is an internationally well-acclaimed architect or a successful business women suffering from husband's constant cheating or a famous movie star stuck the trauma being robbed away lover and roles, they mostly suffer from insomnia (as Dzongsar Khyentse himself does), or depression from career failure, or regression of being needy on a father figure or lack of confidence due to being bullied experience from the immigrants childhood . To my surprise, Dzongasr never wants to help them overcome their problems, on the contrary, he wanted them to stay with the same problems so that he can use their discontent to manipulate their emotions to make them do whatever he wants and needs for his activities. It's like captive animals, making them work for him with feeding the food they want or delay giving feeding time, something like that. Eventually the animal will be trained like a working dog and can be ordered to do any service.  If Dzongsar Khyentse helps them get healthy and confident, then they would leave him to own their new lives. Then Dzongsar Khyentse's function is consumed. Will he let it happen? Of course not!  Human resources and the powerful connections in this mundane world are everything. If he really helps them to get healthy and confident and self independent, then no one would be reined by him and listen to him anymore; he is not able to hook the disciples to order them serve for him and for his purposes. Therefore, he would objectively want the disciples stay as big babies even though they are actually quite annoying and he gets irritated so easily but he has to suppress the loath, pretending patient and kind, but later vent like a tyrant to the women close to him. Likewise, the Karmapa acts the same way but he is way much more perverted and insane. He actually is a sociopath suffering from multiple personality disorder and a womanizer suffering from sexual addiction. He is a troubled sadist, looking for prey and the girl students are the easiest objects at hand. However, their true faces are never shown in public because they abuse women to vent their problems just privately and sceretly.

回到「統治」這個概念，從喇嘛施行「事業」的角度來說，無論是建置或其中心思想，基本上跟一切世俗政治活動和政客的盤算並無二致， 但是其中核心不變的是一種統治技巧、御心術，也就是西藏上師如何利用一種代代相傳的掌控技巧，將弟子掌握於股掌之間，包括情緒勒索的各種不同程度的變形手段，來遂行他的利益和慾望。在此，功德主的操弄和鞏固是非常重要的，絕對不亞於操弄身邊這些提供各種服務和性滿足的女性。或者應該說，這兩類人的統治得宜於否，決定了這個上師的「事業」能否綿延與鞏固！至於在法會或教學上出現的廣大弟子群，不過是點綴背景和群眾臨演。度化眾生？不好意思，上師真正的工作清單中，沒有這個選項，除非它表演起來對「事業」有幫助！

Tuning back to the concept of ruling,  the way theTibetan lamas calculate and excute it is none other than the worldly politicians do. The same unchanging core is the skill of ruling and manipulation of the emotions. This is what the precious legacy that the Tibetan gurus cherish and pass on generations to generations; it is the true pith instructions, not those meditation skill or slogan of compassion or whatever. Controlling the disciples wrapping in their hands, using well their human resources, materials, money and power is the top priority, not the ideal of leading them to liberation beyond samsara.

What differentiates the guru’s ability depends on how skillfully he masters the manipulation to get what they need. There different level of application of the tricks decides how far their activities can go. Among the all types of disciples, reining well the women disciples who can offer all kinds of service especially sex is no less important than controlling properly the patrons who provide huge amount of money and political privileges. Or, let’s put it this way: Successfully ruling these two types of disciples is the key to maintain and solidify the guru’s activities. You may ask, what about other students that compose the mandala in the pujas and teachings? For Dzongsar Khyentse, the Karmapa, and most of the Tibetan lamas, they are extras in the act of performances; they are background to decorate the pictures when they give teachings, presiding pujas and throwing Monalm (prayer congregation). For your information about the drill of socalled initiations,  especially in a critical empowerment, the Tibetan lamas just need it with one or two participants who can serve the function of the shamanist requirements, and the other particaipants are prop-ish setup. As for the enlightenment,  excuse the gurus, because that is not included in their actual job lists. It's too abstract and honestly imposssible to accomplish under the circamstances that the guru seek only for their fame, enjoyments and mantainence.  In fact, enlightenment is just a wishful idea that Dzongsar knows clearly he is unable to achieve or teach his student to achieve.

　　
一旦牽涉到「統治」需求，就算是精神性靈的範疇，那麼就絕對無法不與世俗力量牽扯在一起了，事實上，這對西藏喇嘛是極為重要的，簡直可以說是唯一重要的事了。所有投入心血的一切都跟統治有關、跟統治階級有關，跟如何與統治當權者勢力勾結靠攏有關。要維持自己的「欽哲事業」或「噶瑪噶舉傳承」（其他任何一種西藏佛教派別傳承亦同，端看格調罷了），非要有屬於自己的人馬、集團、靠山和統治術。其實這對一般人也不會太陌生，西藏所謂的「政教合一」就是他們千百年來的一種文化核心。

When it comes to ruling, even if in the field of spirituality, it is inevitable to intertwine with mundane strength and power. In fact, it is the most crucial and the only thing that the Tibetan lamas care. It is a common sense that for centuries the Tibetan regimes function together with religion and politics. But in modern days, when the Tibetan lamas perform their religious activities, they hide the political part and the ruling mindset from the public, because it’s actually still very much monarchy, authoritarian, feudal and patriarchal. They cover up the dark sides that modern people can not accetpt and identify with.

All the efforts Tibetan lamas make connects to only the ruling of their mandala, connects to the classes that can offer them the necessities to rule, that is, the ruling party, the privileged people and the established government. At all times, a high lama must have nice connections with the power holder, no matter he is the king, the governor or the president of a country. He needs to work on nepotism and privileges regardless of how dark the regime might be.

For example, for Dzongsar Khyenste to maintain his “Khyentse lineage” and for the Karmapa to maintain his “Karma Kagyu lineage”, they need to build up their channels and circles with the established power depending on where they are based . (Other Tibetan lamas or lineages play the same game, depending on their scale, taste and style) It’s like a mafia that owns people, organizations and backings since they have the history of lamas as warlords occupying a valley to build their own domain due to the geography of Tibet and and temperamement of nomads.  For Tibetans, no matter they excile or not, they build modern government or not or whoever the lama leader is, they never change this central idea of monarchy. It runs centuries; it’s Tibetan’s culture. No matter the name is as Shambala or Rime lineage, Rigpa Orgnaziation, Kagyu sect or any other Tibetan lineages, and no matter how famous and noble it is viewed, they still function as if it is still in Middle Ages but prentend they are modern on the outside.

所以，一言以蔽之，西藏上師，必須懂得統治、必須懂得帝王術，必須與當權者勾結靠攏。統治、權力、心術，交織一起，密不可分，無論這是不是已經來到所謂的21世紀科技時代，無論人類文明已經從帝王封建過渡到民主政體，一切都仍然跟上師的統治有關；這種上師的統治心態其實與古代封建威權的一切建置非常投契；到了近代，真正能融入這樣「統治」文化和心態並心心相印且哥倆好的政治思潮和實踐，令大多數人意外的，就是極權的共產主義！這個部分容我後續再談。

In a nutshell, a Tibetan lama must master the monarchy trickery and must hook with the established power to run their domain. All the elements of ruling, trickery and politics are mixed together to perform their activities regardless of  it is 21st century we are in, regardless that human civilizations has evolved from authoritarian to democracy. In fact, for Dzongsar Khyente, he would say democracy impedes the liberation path and the idea of freedom of speech is nonsense because according to the guru yoga theory, one can only achieve enlightenment when he is aligned with the guru from all aspects, namely one is not allowed think independently from or disagree with the guru. If so, that is "impure perception" which breaks the root vows and will lead one to hell. Therefore, Western system embracing democracy is bad news or Tibetan lamas, because it contradicts to the monarchy and totalitarian idea of the ruling drills in the Tibetan culture. They have been intimidating the followers that they cannot get enlightened if they have a slightest disagreement with the guru. Furthermore, others can destroy those who are the guru's enemies by all means as a way of showing loyalty and devotion.

Therefore, even if we are in a civilization of technology and human rights nowadays, the mindset of being ruled by the guru in Tibetan Budhhism still perfectly chimes with the old authoritarian feudalism in Tibet. Now, here we are gonna touch a core question: if the Tibetan lamas do not seek support and audience from the West, where will they incline for and develop the new targeted devotees? The answer is this, yet to many's  surprise, the Tibetan guru system matches the most with the totalitarian Communist regime! Both of the regimes actually bear the high resemblance in terms of ruling. They believe in authoritarian means and pactices and see very little on human rights and all the value in democarcy. Thus, the wealthy and superstitious Chinese that are used to authoritarian system and the culture of obeying a sole dictator are the perfect backers for Dozngsar Khyentse and the Karmapa’s new doamin. Among the rich, priveliged and established communist chinese disciples, they can aquire everything for their of ruling.  Regarding this,  I will elaborate it later. 

（待續）

(To be continued)

 

2016年11月噶瑪巴在宗薩欽哲伴隨下參訪印度比爾流亡藏人社區之唐卡展The Karmapa, accompanied by Dzongsar Khyentse, visited the Tangka exhibition in Tibetan exile community based in Bir India  in November  2016