顺便说一句，耶律大石的《西藏文化谈》不是严格地翻译，实际上他本人做了很多编辑和删减工作，不过基本还是按照此书的顺序，这里给出一段，出自《西藏文化谈19》——达赖喇嘛与麻原彰晃。对应的英文是第13章，《THE JAPANESE DOOMSDAY GURU SHOKO ASAHARA AND THE XIV.DALAI LAMA》,

但麻原彰晃的心中始终念挂着喜马拉雅。1987年2月，他来到印度见到了十四世达赖。此二人很可能在1984年就曾会面，当时达赖受日本Agon-Shu宗教组织的邀请来到东京，麻原那时还是此宗教组织的成员。据称十四世达赖在此会见上对麻原说：“亲爱的朋友，日本的佛教已经颓废了，如果这样下去，佛教就会在日本消失。你要在你的故乡传播真正的佛教，你是最合适的人选，因为你明白佛的心意。你去做这个工作，我很高兴，因为这样你也帮助了我的工作。”然后达赖还用圣水祝福麻原。两者建立了师徒关系。(麻原的说法现在自然不再被达赖所承认)

》英文：

But the Himalayas did not yet loose their hold over him. Almost a year later, in February 1987, Shoko Asahara stood before the Fourteenth Dalai Lama. He was received by the supreme Kalachakra master in person. He probably first met him in the year 1984, as His Holiness conducted a ceremony in Tokyo at the invitation of the Agon-shu sect. Asahara was at this stage still a member of this religious community.

事实上两者有不同寻常的关系，此后他们还会过五次面。就在毒气事件刚发生以后，达赖还在一次对记者谈话中称麻原为“一个朋友，虽然不是一个完美的。”后来又发现了达赖给奥姆真理教的感谢信，1989年，麻原赠给达赖的组织十万美金，达赖则给麻原发了所谓证书，麻原以此证书在日本政府得到了对奥姆真理教作为正式宗教的承认。在麻原给达赖的回信(1989年2月8日)上有：“我的愿望就是西藏能尽快地回到藏人的手上，

我将尽可能地提供任何帮助。”

英文：

But Asahara was not a complete nobody for the god-king. According to the German magazine, Stern, they had met five times since 1987 (Stern 36/95, p. 126). Amazingly, weeks after the first poison gas attack, His Holiness still called the guru a “friend, although not necessarily a perfect one” (Stern 36/95, p. 126). Then a document from 1989 came to light in which the Kundun thanked the AUM sect for donations and confirmed that they “encouraged public awareness through religious and social activities” (Focus 38/95, p. 114). On January 21, 1989 Asahara had sent the sum of $100,000 to Dharamsala for the assistance of Tibetan refugees. As a kind of service in return he received an official note from the Council for religious and cultural affairs of His Holiness the Dalai Lama in which one can read: “To the best of our knowledge, AUM attempts to promote public well-being through various religious and social activities, for example through instruction in Buddhist doctrines and yoga” (Focus 38/95, p. 116–117).

我们现在来看奥姆真理教的教义。对于麻原最重要的行为指导就是香巴拉的信仰，麻原认为香巴拉的最后一战已经迫在眉睫，他的最重要使命就是在此战中做最前锋。麻原制定了详细的世界香巴拉化的计划，即用武力占领世界的计划。奥姆真理教每天必听的歌曲中就有一首进行曲《香巴拉！香巴拉！》。

Let us begin, then, to present the “spiritual” evidence and incriminating material piece by piece: there is no doubt that Asahara believed himself to be the incarnation of a Shambhala warrior and was absolutely convinced that he was acting as a delegate of the mythic kingdom. ....One of the songs the members of the sect had to listen to daily on headphones goes “Shambhala, Shambhala!”

奥姆真理教的宗教仪式是完全按照喇嘛教制定的。奥姆真理教的内部刊物就叫做Vajrayana Sacca。而麻原的行为准则也从早期的大乘佛教道德观(慈悲为怀等等)一转而变为喇嘛教的“翻转法则”，任何违反社会常理和法律的犯罪行为不再是禁忌，麻原写道：“最坏的事，转换变成最好的事，这就是密宗的思想方法。”麻原的个人修练可以说是西藏大喇嘛修练的复印件。麻原对他教里面的所有女信徒有性使用权，实际上他也经常使用此权。同喇嘛教一样，此性修练的权力只有教内最高层才有，广大的普通成员都必须“守戒”，如果谁手淫被抓到，会被关几天单独禁闭。这里手淫的意义是射精，在闭精的情况下则正相反(从这里我们可以看到麻原是多么严格地遵守密宗的教条)，麻原命令他手下的男学员：“每天手淫，但不许射精，如此干十天！然后每天手淫两次。。。把你最喜欢的女明星的照片挂在眼前，最好是裸照。充分发

挥你的想象，现在每天闭精手淫四次！”在灌顶期间每天闭精手淫还要升加。六个星期后学员可以找一个女友，给她喝点酒，然后行密宗交合仪式：呼吸81次不动，9次动，再呼吸81次不动，27次动，如此反复升加下去。与喇嘛教中的师父弟子关系相同，奥姆真理教的学员也必须给“上师”献“智慧女”。一个学员将自己的女友献出后认为：“如果她将自己奉献给尊敬的上师，上师的能量就会流入她体内。对她来说，这比与我交合要好。”有一次一个女学员不肯服从，麻原对她说：“这是一次密宗的灌顶，你的体内能量将会更快地流动，你就会更早大澈大悟！”于是强力使她服从。

复一点补充材料

家园

补上麻原札幌的修炼

不好意思，按错了，没有弄完就提交上去了，不过这样也居然能涨积分，早知道多分几段弄上去好了，哈哈，开玩笑。

姆真理教的宗教仪式是完全按照喇嘛教制定的。奥姆真理教的内部刊物就叫做Vajrayana Sacca。

英文原文

After his contacts with the Tibetan lamas, however, this pure Mahayana orientation became increasingly complemented by tantric practices and viewpoints. In the spring of 1990 he introduced what he called the Tantra-Vajrayana System of Practice as a discipline of AUM Shinrikyo. Some time later a journal by the title of Vajrayana Sacca appeared.

《注：从这一段可以看出英文要比翻译详细很多，特别点名了那个教主见达赖以后有什么变化》

而麻原的行为准则也从早期的大乘佛教道德观(慈悲为怀等等)一转而变为喇嘛教的“翻转法则”，任何违反社会常理和法律的犯罪行为不再是禁忌，麻原写道：“最坏的事，转换变成最好的事，这就是密宗的思想方法。”

英文：

From this point on the gateway to the legitimation of any crime lay open. In accordance with the tantric “law of inversion” the low was from now on inverted into the high. „Bad deeds”, the young tantra master wrote, „instantly change into good deeds. This is a tantric way of thinking” (Asahara, 1991, vol. 1, p. 65). At another point it says, “

麻原的个人修练可以说是西藏大喇嘛修练的复印件。麻原对他教里面的所有女信徒有性使用权，实际上他也经常使用此权。

As the highest guru, all the women of the organization were at his disposal both on the basis of divine benevolence and de facto, and he made frequent use of this right,

同喇嘛教一样，此性修练的权力只有教内最高层才有，广大的普通成员都必须“守戒”，如果谁手淫被抓到，会被关几天单独禁闭。

Just as in Tibet’s monasteries, the tantric union with a karma mudra was for him exclusively the privilege of the highest initiates. In contrast, the main body of AUM members had to submit to a strict commandment of sexual abstinence. Anyone who was caught masturbating had to spend several days in solitary confinement.

这里手淫的意义是射精，在闭精的情况下则正相反(从这里我们可以看到麻原是多么严格地遵守密宗的教条)，麻原命令他手下的男学员：“每天手淫，但不许射精，如此干十天！然后每天手淫两次。。。把你最喜欢的女明星的照片挂在眼前，最好是裸照。充分发挥你的想象，现在每天闭精手淫四次！”在灌顶期间每天闭精手淫还要升加。

六个星期后学员可以找一个女友，给她喝点酒，然后行密宗交合仪式：呼吸81次不动，9次动，再呼吸81次不动，27次动，如此反复升加下去。

By the sixth week the time has come. A female partner is found and given a little alcohol to drink. Then the couple withdrew together and began first with “some petting” in which the adept stroked the nipples of his mudra and stimulated her clitoris. Afterwards he copulated with the girl according to a predetermined rhythm that was always derived from factors of the number nine: keeping still for 81 breaths, moving the phallus in and out nine times; keeping still for another 81 breath units, 27 times in and out, and so forth. It is not clear from the translation by Kaplan and Marshall whether here too the seed is retained. At any rate they had to “always let her come first” (Kaplan and Marshall, 1996, p. 160).

与喇嘛教中的师父弟子关系相同，奥姆真理教的学员也必须给“上师”献“智慧女”。一个学员将自己的女友献出后认为：“如果她将自己奉献给尊敬的上师，上师的能量就会流入她体内。对她来说，这比与我交合要好。”有一次一个女学员不肯服从，麻原对她说：“这是一次密宗的灌顶，你的体内能量将会更快地流动，你就会更早大澈大悟！”于是强力使她服从。

The offering up of the wisdom consort to the guru necessary in the high tantras was likewise practiced by the AUM sect. A pupil who made his girlfriend available justified this offertory act as follows: “If she and the guru fuse together her mental level rises. … By sacrificing himself, he pours his energy into a woman. It’s better [for her] than fusing with me” (Kaplan and Marshall, 1996, p. 161). Asahara also made use of this reason: “This is a Tantric initiation. Your energy will rise quickly and you’ll achieve enlightenment faster”, he is said to have told a reluctant female pupil whilst he tore the clothes from her body (Kaplan and Marshall, 1996, p. 158).

更多我就不寻找了，自己去看看便知。不过说实话，耶律大石在编辑过程中，更注重具体真理教中看起来特别吓人的地方，而很多英文中具体的内容并没有放上去。而我个人觉得那些内容其实对达赖的控诉更有力。

多谢大家观看，再次希望版主能帮我把这些帖子移到相关的翻译那里。多谢。

复希望版主或者哪位高级朋友帮个小忙：）

家园

不觉得《西藏文化谈》是那本书的中文版

只可以说，耶律大石摘录翻译了一些《达赖喇嘛的阴影》的内容。他也在自己的书里列出参考书籍，就包括了

Victor Trimondi: Der Schatten des Dalai Lama,Duesseldorf 1999

就是该书（The Shadow of Dalai Lama）德文版。

－－－－－－－－－－

我只看了大半的《西藏文化谈》，内容很耸动，在一些佛教论坛很受批评，可以理解。

The Shadow of Dalai Lama只略略扫过

复不觉得《西藏文化谈》是那本书的中文版