藏傳佛教把在家女人當供品，把出家女尼當圖章 Tibetan Buddhism gurus take laywomen as offerings, ordained nun as stamps!

- 1月 20, 2020

藏傳佛教從來看不起出家女性，而是把她們拿來當作橡皮圖章、洗白門風的化妝品。宗薩欽哲一直都認為女性出家沒用而浪費，認為那些出家女性很可笑，為什麼？因為女人是拿來「供養」的，給男上師「食用」的，出家就增加了變成性玩物的麻煩。噶瑪巴呢，則是把出家女尼當作是他性玩物的身份隱形披風，因為披著出家外衣，沒有人會相信他是個好色之徒，出了事還可以雙重標準，賴給女尼轉移焦點！兩人觀點作法不同，相同的是把女人當物品！
　　
In Tibetan Budhhism, they have been looking down upon ordained women; they use them as rubber stamp and cosmetics to decorate their image. Dzongsar Khyentse has always deemed ordained women as a waste and found them ridiculous. Why? it's because women are used for as "offerings", like food for male lama to "eat" yet if women ordained, it will gain difficulty for them to be enjoyed and played as sex toys by men. As for the Karmapa, his view is that he uses the ordain monk's identity as a "invisible cape" for him to abuse those ordained women. Because no one would imagine that he could be a womanizer under the skin of a Bhikkhu! Furthermore, it things go wrong or public, he can hide away, shifting the focus and make public opinion blame the affair only to the women involved with this shameless double standard. Both of them have different viewpoints but the practices are still the same--taking women as objects and tools for their own personal desire and agendas!

Sogyal , Dzongsar Khyentse and Ogyen Tobgyal, the likeminded tibetan lama buddies all take women as objects and supplies

Sogyal and the Karmapa

Dzongsar Khyentse and the Karmapa.

後期當索甲、米龐乃至噶瑪巴性醜聞出包以後，宗薩欽哲曾改口稱讚佩瑪秋卓，是因為他嗅到了風向變了，於是拿女尼的持戒精進來說嘴，女人在這個宗教圈裡真是好好用的工具啊。而這位一直傻傻喝著香巴拉心靈雞湯的女尼佩瑪秋卓，天真地活到這把年紀才明白邱陽創巴來自的西藏文化就是封建而帝制的？宗薩欽哲多年來大力批評「民主」，提倡「獨裁」，因為他的歪理是「有智慧的獨裁者能帶你迅速證悟」。在他們的眼裡，佩瑪秋卓這類要求社群改革的訴求，簡直不識相不上道。民主改革？那如神般的金剛上師在這地球上還混什麼吃！

Later recently when Sogyal, Mipham and even the 17th Karmapa was disclosed they abuse women sexually and all the sex scandal went public, Dzongsar Khyentse noticed that the atmosphere has changed, so he changed his tone to praise Pema Chodron saying that ordained women are the most hardworking practitioners and best keeping disciplines and vows. See, how useful women practitioners are for male lamas to play out. In addition, it is a regret that how long that innocent Pema Chodron takes to realize that the Tibetan Budhhism actually stems from a culture of feudal and monarchy without all the chicken soup for soul from Shamebala. Dzongsar Khyentse has been strongly criticized democracy all these years and prompted the idea of dictatorship. For his plausible rationale is that "a wise dictator can bring you to enlightenment swiftly. " In their eyes, the appeals to ask Tibetan Buddhist circle to reform themselves are nothing but missing the point and ignorant of playing the game. Democratic reformation? If it happens, how and what the heck those "Vajra Masters" can survive and earn their livings on earth?

Letter from Ani Pema Chödrön 來自佩瑪．丘卓的一封信

香巴拉社群是一個從小孩培養「佛教徒」起的邪教社群，已經成立五十年，許多所謂佛教第二代女性，主要成為西藏喇嘛的「康卓」，或後宮，或「衛兵」。香巴拉是一個提倡王國帝王思想的西藏軍閥組織，混和日本禪宗，然而主要實踐的是邱陽創巴提倡的自由性濫交的嬉皮文化。密法會滅亡的原因就是這些行為原本只該留在離群的山洞之中，而非世俗金權享受之中，然而金剛乘的喇嘛製造出「國王也想證悟的簡單方法」的胡說八道，只能說全部是合理化自己自私享樂的歪理！而兩年多前，香巴拉經過了米龐薩姜的性濫權醜聞事件後，現在風頭避過，在沒有任何改革的完成前，該社群的核心團體於是準備又要讓「教主」復出，知名的西方女尼佩瑪．丘卓憤而辭去她的阿闍黎職位！
Shambala going through the storm of Mipham Sakyong's sex scandal of abuse women yet without any concrete reformation of the organization, Sakyong announced that he wished to start teaching again. Ani Pema Chödrön therefore quit her position of Acharya as an objection and disappointment.