伏藏，传说是杀人如麻的莲华生所开创的手法，但其常为伏藏师本人杜撰丶埋藏後并发掘，为学者之共识。

写作，尤其原创和对佛法深义理的阐释，是非常耗人心力的事情，古有窥基大师在案头往生。

且以莲华生一生淫人妻女不可计数，外加算计权力丶谋划夺取他人财物等，他不可能有时间和能力进行写作。

更何况一个贪嗔痴三毒炙盛丶残暴好杀丶阴狠毒辣丶奸淫无数女性的假佛法大师，他传的谭崔邪法，

即便被刻在金条埋在地底，又有何珍贵之处呢？脏了那些黄金。

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？

译文：

鉴於莲华生本人与谭崔明妃空行母的操练，所以密宗谭崔明妃对於伏藏师来说极其重要就毫不意外。伏藏师，据说是一个世纪之前被莲华生掩藏的文本和工艺品的发现者丶发掘者。一般来说，在伏藏师获得他们主要的发掘

之前，他们要与明妃练习性瑜伽，以做为一种促进和增强他们的遥视能力（Visionary Power）的方式。据说，一位当代的伏藏师拒绝和明妃进行性瑜伽的练习，因此而延迟了他发掘伏藏（宝藏）的能力。当他後来开始再一

次发掘宝藏，他的缺少性伴侣导致他出土的莲花生雕像缺少传统的手持三叉戟，而三叉戟被理解为是代表明妃的像征。另一位伏藏师，噶玛林巴（Karma Glingpa），第十四世纪《西藏度亡经》(Tibetan Book of the Dead，

传为莲华生所作）的发现者，据信死得早是因为他没有能力找到已经事先为他安排好的女人（双修）。由此可见，女性伏藏师Jomo Manmo (1248－1283) 在拥有一个性伴侣之前就发掘了文本的事实，提出一个问题，即是否

女性的伏藏师真的需要一个男性的性伴侣，或者是女性天生而有的（敏感）能力，透过意识的训练而增强，所以足够完成（发掘）的任务。

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.