加拿大紀錄片「以開悟之名 In the Name of Enlightenment」談雙修受創女性（Debi Goodwin綜合分析）

@ Cogent/Benger
(http://www.cogentbenger.com/docs/sexscandalsinreligion/inthenameofenlightenment/directorsblog.php)

Stephen Batchelor is a former Buddhist monk who teaches and leads Buddhist retreats around the world. He is the author of "The Awakening Of The West" and "Confessions Of A Buddhist Atheist".

*中文翻譯提供：axzy2*

以開悟之名
Director's Blog
Debi Goodwin

如許多西方人一般，我也將佛教視為在此競爭激烈的俗世中，讓生命更圓滿的哲學與宗教。此印象來自擁有聖潔形象的達賴喇嘛，和佛教予人之既有印象︰慈悲、覺察、正道與開悟。

所以當我開始研究在西方的佛教時，發現教導禪與密，為數眾多的佛教大師們，居然佔弟子的便宜，獲取非分之財、濫用權利、對希求離苦得樂的弟子們趁虛而入伸出狼爪，當下我非常地震驚。身為一個男人與前佛教徒，我發現我們常忘記這些大師們也是男人，同樣渴望性、權力、與錢財。

我並非唯一對此感到訝異的人。當我向親朋好友、紀錄片的同事陳述時，他們的反應通常是：「不，這不是佛教，我以為佛教很好耶。」人們似乎天真的以為那些事不會降臨於佛教，如同他們對天主教的態度一樣。

然而，西方的佛教醜聞可追溯到70年代，當西方人向東方尋求靈性解答時。在「聖誕襪中的驚喜：在舊金山禪修中心的欲望、奉獻與失常」（＊譯註）這本書中，就描述了許多理查貝克( Richard Baker)的性醜聞，該中心的住持被迫在70、80年代辭職。另一個則是流傳數十年，且在今年夏天的紐約時報獲得廣泛關注的禪學老師鳩野榮道(Eido Shimano Roshi)。我們加拿大也有個著名的醜聞。西方佛教領袖歐澤天珍( Osel Tenzin )在哈利法克斯中心的醜聞，傳遍了北美並被編入維基百科。他是個雙性戀而且濫交，被診斷出愛滋病並沒有阻止他多重性伴侶的生活，在他死前還感染了另一名男子。

這些濫用的事蹟在西方佛教徒間廣為人知，一些主要的思想家在1993年會見達賴喇嘛，其結果只得到一紙沒署名的公開信，呼籲學生反抗沒道德的教師，如果不管用，就公開。但他們很少這麼做。

因為扳倒上師的機會太低，而個人要付出的成本太高，受害者通常不願挺身而出。我與數名沒有完全透露實情的女性對話，她們告訴我脫離上師的控制並反抗他，說的比做得容易。我與一名成為美國著名禪師性伴侶的女士交談，她說她花了數十年向外界陳述事實，因為這大師很受人敬重，以致當她述說時沒人想聽。最後，她藉由寫作想將這一切公諸於世。她信任我並向我提供她的手稿，訴說著婦女陷入上師所造成的傷害。但沒有雜誌願意出版她的著作，因為吃上官司的風險太高。還有另一層原因，就是那些從西方佛教獲利和想要解放西藏的人，他們不希望有損形象的負面消息傳出。另一名曾部分公開西藏喇嘛性侵故事的婦女，在公開後收到了死亡的威脅，現在則決定將此事完全公諸於世，因為她已生病，不希望這件事隨著她離去而遭隱沒。人們對她說妳這樣到處講開悟大師會下地獄，但她則認為不說出真話才會讓她下地獄。

人們畏懼將事情說出來是千真萬確的，我曾多次聽到類似的威脅。一個婦女就曾被告知，她和她家人將永遠背負業障。而排斥也常發生，數個和我交談的人指出，作家瓊．坎貝爾（June Campbell)因為寫出了她被上師性虐的事，就持續被佛教徒所譴責。

不僅是恐懼阻止婦女，許多婦女迷惑於該性關係中自身的定位。受害者通常是失去雙親或曾經遭到性侵的弱勢婦女，這些困惑的弟子，多年以來只在佛教中心或上師處尋求慰藉，由於婦女在生命歷程中並沒有可以信賴的人，所以當苗頭不對，她們常不知該如何應對上師的祿山之爪。兩位婦女在嘗試對抗將其視為性玩物的上師時，卻被一個佛教思想家勸說:「隨他去吧！」其中一位婦女對我說，如果是其他「臭男人」想來一發，她知道該怎麼作，但當一個被當作活佛轉世的西藏喇嘛這麼作時，她為此感到困惑，認為這會不會是開悟的必經之路。另一個婦女則說，在服務上師的過程中已經累癱了，她根本沒有辦法仔細思考這段突如其來的性關係。

當我電話訪問婦女們，她們對於終於能侃侃而談，鬆了一口氣。對她們而言，她們希望這些陳年舊事再也不要影響她們，所以電視訪問顯得特別困難。有一位很想分享自身故事的婦女，花了許多時間才回應我採訪的請求，她後來告訴我，因為這苦痛的回憶傷她太深，要想走出來最好就是不再碰觸，所以她必須重新考慮採訪的請求。另一個婦女在訪談後，才驚疑在面對這些往事時，居然還是如此觸動內心。

我所接觸的婦女們，失去了這麼多，並奮力於重新站起來。嘗試撫平在追求靈性的道路上，虛情假意的大師們的欺騙與背叛。

＊譯註：此書名為暫譯，本書並無中文版。原書名Shoes Outside the Door: Desire, Devotion and Excess at San Francisco Zen Centre。
Shoes outside the door出自北歐神話的典故，為聖誕老人的原型。

In The Name Of Enlightenment
Director's Blog
By Debi Goodwin

Like many in the West I always considered Buddhism as a philosophy, a religion, that offered insights into how to live a more fulfilling life in a very secular, competitive world. My impression had a lot to do with the saintly image of the Dalai Lama, the Buddhists I encountered, and the words associated with the religion: compassion, the path, right action, awareness and enlightenment.

So my first reaction when I started researching Buddhism in the West was shock at discovering the numbers of Buddhist masters – particularly in the Zen and Tibetan traditions – who have taken advantages of their disciples by being unethical with money, by abusing their power and, yes, by taking sexual advantage of those who came seeking support, comfort and something Buddhism promises: an end to their suffering. As one man, a former Buddhist told me, sometimes we forget that masters are men first and men want power, money and sex.

I'm not the only person to react with surprise. When I describe to friends, family and colleagues the documentary I am working on and the direction it is going, the response more often than not is: "Oh, no. Not Buddhism. I thought it was the good one." People, it seemed, have as much naivety about Buddhism as they do skepticism toward Catholicism.

Yet, some of the stories about scandals in Buddhism in the West date back to the '70s, when Westerners turned to the East for spiritual answers. In the 2001 book, Shoes Outside the Door: Desire, Devotion and Excess at San Francisco Zen Centre described the already known sex scandals surrounding Richard Baker, the centre’s abbot in the ‘70s and ‘80s who was forced to resign. Rumors about another Zen leader, Eido Shimano Roshi have been circulating for decades and came to wider attention in a New York Times story this summer. We have also had a very public scandal in Canada. The Western Buddhist leader Osel Tenzin was at the centre of the scandal in Halifax, a scandal reported throughout North America and listed in Wikipedia. Tenzin was bisexual and promiscuous. A diagnosis of AIDS didn’t stop him from multiple relations. Before he died he had fatally infected another man.

Stories of abuse in the West were so well known among Buddhists that several leading thinkers met with the Dalai Lama in 1993. The result was an open letter, which the Dalai Lama did not sign in the end, calling on students to confront unethical teachers and, if that doesn’t work, to go public. But they hardly ever do.

Victims don’t want to come forward because the chances of succeeding of bringing down a master are low and the personal costs are high. I talked to several women who have not told their full stories before. They told me that getting out from under a master’s control to confront him is easier said than done. I spoke to one woman who became a sexual partner to a celebrated Zen master in the United States. It took her decades to speak to outsiders about this because the master was so well regarded, because when she did tell her story to people she knew they didn’t want to hear it. Eventually, she took a writing course to figure out a way to get it all out. She shared her writing with me confidentially. It’s a painful account of how a hurt woman got pulled in by a powerful roshi. No journal has ever published her writing. The risks of lawsuits are high for those who do. And there is a sense that those who profit from Buddhism in the West and those who fight for the cause of Tibet liberation do not want to hear anything that will tarnish their image. I spoke with another women who told part of her story years ago of how a Tibetan Buddhist lama had taken sexual advantage of her. She received death threats then. But she has now decided to speak up because she is ill and does not want to leave this unsaid. People tell her that if she speaks against an enlightened master she will go to hell. She has decided that not telling the truth is what will send her there.

The fear of speaking out is real. I heard repeatedly about similar threats. One woman was told that her karma, and the karma of all her family, would be destroyed forever. And ostracism happens. Several people I spoke to pointed to author June Campbell who wrote about being sexually abused by her master and was condemned roundly by Buddhists.

It is not just fear that stops women. Many question their own part in the affairs or know others will. The victims are often vulnerable women who have lost parents or been sexually abused before. They are confused young disciples who sometimes find the only comfort they have known in years in a Buddhist centre or in a master, women who have grown up without figures they could trust in their lives. When relationships became sexual they feel unsure of what to do. Two women who wanted to confront the master who had used them sexually were told by a leading Buddhist thinker to “get over it.” One woman told me that if any other “guy” had jumped her, she would have known what to do. But when a Tibetan, supposed to be a reincarnation of a lama, did, she found herself questioning whether accepting this was part of her path to enlightenment. Another woman describes herself as being so worn out from all the work she had to do in service to the master she was unable to reflect on the sexual relationship once it started.

When I spoke to women on the telephone they seemed relieved that they were finally talking. For all of them, the events had happened years ago and they wanted to see them as something that was behind them. But doing an interview to be televised was another matter. One woman, who was eager to get her story out, took days to respond to my specific request to interview her on a certain day. She told me later that the reality of it hit her very hard and she really had to rethink if she wanted this out there. Another woman, once she finished her interview was filled with doubt and the realization that it was hard to open wounds she believed were healing.

The women I have encountered have lost so much and have fought so hard for their equilibrium. Trying to recover from pasts by following a spiritual path, they were betrayed by the very masters who pretended to offer them hope.

Debi Goodwin


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