口琴妙音 Harmonica's Voice

破斥外道邪説！

2011-12-17T18:09:00.000+08:00

《阿含正義》第一輯，（P.330~331)：

至於種種外道所言的上帝、神我、大梵、冥性……等所謂的不生滅法，其實都只是意識心想像出來的，都只是意識心的變相境界及想像而已；那些都是不可實證的，不像佛法中說的第八識自心如來，是確實可以現證的。譬如一神教講的上帝，在世界各處感應到的上帝，其實都是各處的鬼神因應世人的歸依求救而示現感應，不見得是同一個神祇；不同於佛教中的佛陀，是可以被有緣佛子們感應的，而且感應到時永遠都是同一種教佛陀，是可以被有緣佛子們感應的，而且感應到時永遠都是同一種教理。然而上帝的存在是不可證驗的，萬法主體的上帝耶和華的靈也是不可實證的，也無法證明萬法都是以耶和華的靈為主體；不同於佛教所說的萬法主體、萬法根源的第八識是可以實證的，也是可以現前觀察祂確實是萬法的主體；所以哲梨界自古以來就一直質疑著：上帝在哪裡？上帝的靈能否被許多人同時實證？上帝的靈是否能被實證為一切法的根源、一切法的主體？這種哲學的質疑，一直未曾得到一神教回應與證實。而且外道所說萬法根源的上帝、大梵、唯一天神……等，其實都是意識心的變相，或是意識心想像而得的說法，並非真實常住而可親證的法。

佛教正覺同修會總持咒

2011-12-15T22:45:00.001+08:00

五陰十八界，涅槃如來藏，般若道種智，函蓋一切法。

一切最勝故，與此相應故，二所現影故，

三位差別故，四所顯示故，如是次第現。

具足解脫道，及佛菩提道，求正覺佛子，一切應受持。

青春幼苗 - 大马慈悲协会《2011年生活技能一日营》

2011-12-10T13:10:00.000+08:00

布施須知（一）种福田时特别要注意到三件事

2011-11-26T17:53:00.001+08:00

转载自正江菩萨：http://www.wujindeng.net/old/src/www.yxun.net/dvbbs/showpost.asp@threadid=24756.htm

种福田时特别要注意到三件事

第一、所布施的食物、财物都应该清净。

第二、布施时心中要清净。

第三、所种的福田也应该是清净福田，而不是染污、不净的福田。

为何不净也是福田？

譬如有人是虚妄说法、滥膺信施，你去那边施财、施力也算是种福田；就算是个凡夫，你施与财、力，也是福田。除非他谤法、破法，如果不谤法、不破法而示现为大师，从来不未悟谓悟，也不曾暗示已经开悟了，没有犯大妄语业，最重要的是不谤正法，你在他身上或道埸中种了福田，他心里贪著你的供养，所以是不净福田。虽然他的心中不清净，但你布施时仍

然是种福田，因为他至少还有佛教出家菩萨的表相。

第一、什么是物净？

第一`、

你所布施的财物不是偷来的，不是抢劫得来的。偷盜所得之物不可以用来布施，必須是净物才可以用来布施。

第二、要件是所施之物不是圣所遮物，以食物来讲，你买了榴槤、牛排、猪排为供养僧宝，都属于圣所遮物；或者有五辛等物，也是圣所遮物，不可用来供养三宝。乃至供佛时，辛香类的蔬菜也不许用作供物，譬如罗卜、芹菜都有辛味，所以也不许用来供佛。

但是牛奶制品却可以供佛，因为不辛不辣，也不是杀生得来的，所以奶酥、乳酪等物也可以供佛，但是不能加了动物油脂作成的，因为都是圣所遮物。又如非众共物，是自己所有的财物，才可以用来供养三宝。譬如你在团体、或家庭中，准备拿来供养三宝的财物是这个家庭或团体共有的，不是你自己所有的，那就是众共物；把众共物取来供养三宝，你就犯了私自盜用公物的窃盜罪了，这样供养三宝就有过失了，就是物不净。

第三、所供养的财物必須非是三宝之物；

譬如出家了，或是住在寺院中的近住男、近住女（男女居士），若是想要布施众生时，不可以取用三宝的财物去布施。

譬如有个乞丐前来乞食，似乎快要饿死的样子，你刚好在寺庙中，就自己匆匆忙忙跑进廚房。没有徵得常住法师同意，就将饭菜供养那乞丐，就成为侵呑三宝物而行施，属于侵损招提僧物，来世果报很严重的。

即使是常住法师想要布施给那乞丐，也要先向常住主事者告白，因为这是众所共物。若是来不及徵求同意，最好是把自己该有的饭菜用来布施；或是以自己的钱财赎得这一碗饭菜，再拿来布施给乞丐，或是事后补赎也可以。如有人不小心在寺院中借用原子笔写字，习惯性的往胸前口袋一放，带回家了，后来发觉是从寺院带回家的，千万记得当还，因为这个因果很大，不然来世就吃不完兜著走；若是不小心送了别人，又成为施物不净了。

此外，布施时不可以行别请之法，菩萨戒中不是有个别请僧戒吗？不可以把原来讲好的布施给某甲的财物，因为出现另外的因缘就反悔了而布给某乙；有时因为原来想做的布施是一个人，觉得人情比较少，就改为布施给多人；不可以如此！因为话已讲出口：出口成願，不能再改了。也不可以本来要布施给很多人的，后来想到那些人看了就讨厌，就改为只布施给一个人，这就成了“施多人迴与一人”，也是佛所禁止的。

又如已经跟某人讲过：“我这本好书，要供养某某法师。”可是中途看见另一位法师：“我怎么把他忘了，我更喜欢他。”结果又改为供养他——别请僧——这也是犯了菩萨戒。如果你这样做了，就是施物不净。此外，所供养的财物不可以是损恼他人、逼迫他人而得到的财物，必須是如法取来的才可以；也不许骗来的，如果是用欺诈的手段去骗来的，这财物就是不净之财。

（欺：就是用势力去压迫他人而取得的财物；

（恼：不一定是压迫，而是故意捣蛋，让人受不了而把财物交出来的。）

第二、如何是布施时心净？

这是心态的问題：布施之时不是为了增长生死善果而行布施。

1、譬如布施时心中想著：“我现在布施这一团饭给这个乞丐，未来色身会更健康一点。”这就是心不净了，你是在求世间生死的善果嘛！这布施就成为求世间法了！应该以此福德迴向證得解脱道，或者迴向亲證佛菩提道及世世自在生智慧能度众生，这样就不是为生死善果而布施了，就是心净。

2、布施时不要为生死善果而做，也不可以为了想要善名超过别人而行布施，在世间法中叫作伪善，是做给别人看而求名，也为了名称胜他而施，这是不净心施。……。心不净施就只能得到世间法中的福德，不得修行上的功德。功德是自受用，福德则是的世的依报。

3、也不可以为了延续家法而布施，家法就是求三界中的有为法，也就是希望这个布施可以使未来世的自己讨到好老婆、嫁个好老公，这是欲界中的家法，

4、若是求来世的禅定證量，是求色界、无色界境界，是求三界之家的布施法，这就是求三界有为法的果报，就成为心不净而施。

5、求眷属多饶也是心不净而施。

如果能避免这五个不净心而行布施，就叫作心净。心净而行施，是单纯的为了荘严佛菩提，荘严自己未来成佛时的世出世间果报而布施，这就是心净的布施。此外，为利乐众生而布施，想要调伏众生而布施。……。让众生藉著你的布施因缘，对你有好感而引他进佛法，这是调伏众生故施，能如此行施，就叫作心净。

第三、如何是福田清净？

这是针对被施者而说的，会影响到你未来世因施而得果报，所以也須特别注意受施的对象。佛说被你布施的人必須是远离八邪，才可以布施。八邪是相对于八正道而说的：正命的相反是就是邪命，正智的相反就是邪智，依此类推。在家之人应该以正当的职业来谋生。

如弄空头公司，诈骗众生财物；开午夜牛郎店（卖淫类），都是邪命而活的人。如果你布施给这种人，就是所种福田不清净，后世的回报则是不清净的福报。如果他的职业是正当的，因为时运不济所以无法过活，你来帮助他，这就是清净福田：清净的贫穷田。虽是贫穷田，福德种子种下去，来世还是有福德的，所以叫福田。

出家以后应该以弘法为志向，以利益众生为志向。可是如果心中想的縂是钱财，就变成邪命而活了，这样的出家人就是福田不净。

西藏密宗的喇嘛们正是不净福田，不但不净，而且是龌齪的。……。

譬如有人心想：“我现在是一方之师，所以我是大福田。”当他有这一个念头，你在他身上种的福田就已经成为不净福田了。如果身现大师之相，徒众钜万，可是他讲的法都是常见外道，这也是不净福田。

如何才是真正的净福田？

佛是最清净福田，了义究竟正法是最清净福田，然后是已得正法的胜义僧宝是人间最清净福田。……。

诸位现在正在努力种的正觉福田，正好是目前世间最清净、也最胜妙的福田，所以诸位未来世都将大有福报。可是这一方福田我也一样要种，不能开闢出来光让你们种，所以我也在准备，正觉寺大福田我也一定大力耕种的，这就是福田清净。

如果我告诉你们说：“这个是清净福田、无上福田，大家都来种。”可是我自己一毛钱也不种，那就表示这个福田纵使是真正福田。但讲的人自己是有疑而不全信；显然不是真正的清净福田。

以上说的是物净、心净、福田净。可是诸位种了无上福田之后心中要清净，不要生起后世财物果报的想法，否则就是心不净，就将会只有来世的福德而无此世及后世的功德了！

心净而种福田时，不但未来世广有福德（因为不管你种下去心净、不净，福德一定有的）而且还会有功德。我们不要光是得福德就满足了，也要有功德受用啊！

若不为了这五法而去种福田，就又可以生起自受用功德了。若生起求世法的念头，解脱的受用就不见了，功德是自受用的啊！

在分别福田的净与不净时，有一件事必須特别注意：你种福田时千万不要种到毒田。福田跟毒田是不一样的！

譬如西藏密宗就是毒田！我这话虽然很尖锐，不过我讲的全部都是事实，没有一絲一毫的虚妄。假使把《狂密与真密》详细读过了，就知道为什么藏密是毒田，因为他们四大派都同样是陷害众生墮入毁破最重戒的双身法中。

特别是藏密黃教主张一切法空而无如来藏，……。是严重破坏正法的破法者，是特大号、特别毒的毒田。如果在那里种了福田，其实都是在种毒田。

另外还有别有破坏正法的单位、团体、寺院，你去种福田就是在帮助他们破法，就是种了毒田，因为他们用你布施的钱来破坏正法，来世一定要负破法的共业。

种到不净福田与种到清净福田，二者的果报相差很大，所以佛特地为我们讲到布施时应该注意的三个条件：物净、心净、福田净。所以必須在布施前先考量所施的福田净与不净。

不可用三宝物

波斯匿王法律规定：向三宝借用财物，在未来有能力时要以十倍偿还。波斯匿王的法律规定世俗人借贷的偿还也是十倍。如果使用了三宝物而度过了难关，将来有能力时莫说十倍、百倍、千倍也要还；

因为三宝是众生的最后依止，也是三界中最胜妙的所在，所以十倍偿之并不为过，除非没有能力。

如果出家菩萨为他畜养的在家弟子而使用了三宝物，并不是这位出家菩萨个人所有的物品，这个弟子将来若没有财物而无能力偿还，这位出家菩萨就要教导他说：“你今天亏负了三宝的财物很多，可是你没有能力偿还，只有一个办法：要精勤努力修行，努力闻法、思惟、观行而证初果乃至阿罗汉果；就可以抵消所欠的三宝物了。”……。

但我这个意思并不是说你们在同修会中断了三缚结，明心了，就可以用三宝物，在家之身最好是避免，所以我一向都不敢用三宝物。而且从菩萨修集广大福德来讲，那是在耗用自己成佛所须的福德，所以三宝物是一丝一毫都不应该去用：所以我出来弘法至今，只有护持正觉讲堂而出钱、出力，不曾从讲堂拿任何财物回去，乃至小如一枝笔都不敢拿！因果报应是恐怖的，既然示现为在家身，就一定得要如此；除非哪一天重披僧衣，不然我绝不受用三宝物。

受了菩萨优婆塞戒以后，不可接收招提僧的卧具床座。招提就是寺院，招提僧就是寺院的常住僧。

如果他不是常住僧，而是云游僧，有时给你物品，你可以接受，因为他带不走，太重或太庞大了！……。但要先请问：“我可不可以转施？”他说：“可以。”那你就接受了再转施。因为云游僧无法带很多物品，他也不看重这些宝贝；他若送你，你就接受，但是要供养他容易携带的财物，让他方便使用，然后你就把它转施出去。

他若是常住僧，你就不能接受，因为寺院的常住僧没有云游难携的问题，他也不一定有权力赠送与你，而且寺院中随处都有地方放置，你若接受了，那就是受招提僧物，得失意罪。

若是寺院里的常住僧送给你任何东西，你都不要接受；

因此招提僧（常住僧）不论送你什么，你都别收，如果是送经典或他的著作，那他是做法布施，你就可以受施，但是要记得供养三宝；

至于其他一切的财物、食物，都绝对不要收，收了就是失意罪。

恭录于《优婆塞戒经讲记》第三辑、第四辑

寄语有心出家的菩萨

2011-11-26T17:50:00.001+08:00

转载自：http://www.wujindeng.net/ShowPost.asp?ThreadID=2775

寄语有心出家的菩萨：

出家，有身出家与心出家之别！一般人都认为披上袈裟、圆顶为相、受俱足戒，就是出家人了；但却都不知道：这些出家人以及传其声闻戒的剃度师是否真有声闻戒体？如果曾经弘扬或赞叹断见、常见，乃至喇嘛教的外道法，却从来不知忏悔，犹自以为是、沾沾自喜，则其声闻戒体早已荡然无存，只剩下僧伽外表，继续唬弄不知情的信众。如是之人，已非佛门僧伽，随其剃度出家者，又怎么会有声闻戒体！既未获得声闻戒体，等于未受声闻戒，剃发着染衣即不如法，徒有表相而无真实故！连佛门僧伽都不够资格，若还自认已是“僧宝”，于是接受大众的信施供养，这种过失与罪业就很大了！况且，即使有正法在身的僧宝可供依止，但如果有人在出家后，对于正法不肯虚心修学，继续贪染、赞叹外道法，如：藏密喇嘛教、断见、常见等外道之邪见邪行，或继续贪执五欲六尘、名闻利养，不能舍离，身出家而心不出家，则其出家即非真实，虚有其表故。佛在《佛藏经》中呵责此类出家众“皆非释子！”就已经明白指出：具有出家表相，并不一定就是真实僧伽！遑论僧宝矣。因此，是否真实僧伽，不但要检视其身心是否都已在正法中出家，而且要依其佛法知见、所持戒律，是否都合于佛之本怀，才能认定。所以要找一位真正的僧宝依止而剃度出家，并非易事！

如今海峡两岸外道邪法横流漫延，学佛修行能不被笼罩者实在很少，出家众尤其如此！从正觉同修会每周二平实导师讲经时，来闻法的在家众常达千余人，而出家众却只有十余位老面孔，就可知道一般出家众对在家菩萨多有“僧慢”而不自知，所以对于真正的大菩萨弘扬闻所未闻的佛陀正法，视若无睹、听若未闻；或有者心中认同，但却自碍于僧伽表相，不肯降下身段求法而闭门造车，乃至不舍邪见、自以为是，造成一般僧伽与佛门正法严重背离的怪现象。

平实导师多次宣示大众：“ 佛在经中开示：凡是有人真正开悟明心，无论有无家室之累，或仍独身在家修行，都已经是出家人了。”因此个人认为：修学佛法，仍应以大乘见道为最优先，出家与否，尚在其次；因为佛法僧三宝中，一切僧宝都必须依法宝（佛陀所传三藏十二部经教及戒律）而建立，离此即非僧宝，徒留表相，自欺欺人罢了。

值此末法，欲寻觅真正俱足戒德与佛法正知见的剃度师，极其困难，稍有不慎，反成障道因缘；例如剃度师不许座下弟子出面破邪显正，或不许修学正法，身为弟子岂不是进退两难？况且，常住寺院不事生产，衣食卧具医药，皆须仰赖他人供应，所谓“人在屋檐下，不得不低头。”上述情事发生时，身为弟子应何去何从？

个人认为出家之事，应三思而后行，不可急切；所谓大处着眼、小处着手：首先应考虑出家有益弘扬正法吗？会不会障碍自己的正法因缘？剃度师若不如法，能获得清净戒体吗？这种出家是真出家吗？这些都应先行考虑。

出家者，有身出家、有心出家、有二者俱足而出家、也有二者皆不俱足而出家；由出家众的身口意三行中，即可现前观察、分辨了知。但是真正的出家，却是心出家！佛法中的至理乃“三界唯心，万法唯识”，所以华严第四会中，觉林菩萨造偈：“若人欲了知，三世一切佛，应观法界性，一切唯心造。”万法既然都由心造，心既已出家，剃发着染衣反成次要。但因一般世俗人，不明究理，所以才有僧伽制的建立，除了要督促、约束出家众要善自守戒摄心、修行成道之外，就是为了度众方便：以僧伽众的戒行清净、俱足四威仪，来摄服大众，然后升座说法，才能广行度化；其中一切的方便，都是为了自利利他。

既知心出家是出家的根本，如尚无度众的条件及因缘时，何妨以见道明心为先？大乘佛法中的修行人无论出家与否，皆不能离此，否则即成戏论空谈。以在家之身，破邪显正，岂不更加方便？悟道之后，深入经藏，辩才无碍，如无家累或已获父母、眷属同意，又能获得法主平实导师的支持，自当勇猛出家，转大法轮，广度众生。所以个人认为：条件、因缘、时机等，缺一不可，否则只怕事倍而功半。

如果确已发大心、起度众愿，认为现下有出家的必要，则建议集合有此决心者，三、五或十数人不等，同时向正觉同修会提出申请，待因缘成熟，共同赴台，像正安法师一般，在上悟下圆老和尚剃度下出家。这位老和尚是开悟明心的三贤位菩萨僧，除正觉同修会之外，何处有此殊胜因缘？如果为了大寺院的声势而去出家，不仅难获声闻或菩萨戒体，成为名不符实的“假和尚”，并很可能反被束缚，不得自在，离道日远。所以慎始极为重要，如果不能慎始，就难以善终，最后变成彼等口中的“叛徒”，无谓的背上“欺师灭祖”的骂名，那又何必多此一举呢？只是在正觉同修会的老和尚剃度下出家，将来出面弘法，没有大道场的支持，短时间内恐怕势单力孤，不仅会受到一般“出家众”、在家众的恐吓、骚扰与打压，也要考虑日常生活上的需要，所以先要有这个心理准备。如果已证圣道，又有能力弘法、辩才无碍，能够独当一面，相信平实导师必有重用！在此之前，仍请遵照导师在《禅－－悟前与悟后》中的开示，多下功夫，并努力破邪显正、弘扬正法，迅速修集福德资粮，以破参明心为第一优先！将来于正法中出家，以圣贤僧的智慧度众，岂不是比一般凡夫僧更能自利利他吗？

以上乃个人之见，不能代表正觉同修会。但却深信：如果有大志、大心者，求于正法中出家，相信平实导师是乐见其成的！只要台湾方面开放自由行，大事应可成办；相关事宜，或可写信请教正觉同修会孙老师。但是个人还是认为：在因缘成熟之前，尚请以破参见道的大事为第一优先！

如果想要不顾一切的盲目出家，暂且不论剃度师是否如法，也应考虑祖师对出家人的警策：“佛门一粒米，大如须弥山，今生不了道，披毛带角还！”对于大众的信施供养，真能消受得起吗？

阿弥陀佛

一智敬书

网络聊天中的绮语与观行：一点探讨

2011-11-26T15:24:00.001+08:00

转帖自：无尽灯论坛 http://www.wujindeng.net/ShowPost.asp?ThreadID=326

在网络聊天中，经常免不了要发一些搞笑好玩的图片什么的，
习惯了，有时也会在佛法群聊天时发出来
今天聊天时，突然想起，发一些好玩的图片，严格地说，是不是属于猗语呢？
想来应该是的。
分析一下：
在佛法群里发一些希奇古怪的图片，其实是相当于绮语，因为发言相当于说话。类似于开黄色无聊玩笑，说黄色段子之类的，都属于绮语，那么发一些搞笑过分的图片（或者与佛法根本无关的图片），就算是绮语了。
后来，在网络上搜索，找到一段文字，看样子作者也是学佛的，内容不错，还是很有意思的，就贴过来了（呵呵，作者请原谅哦）如下：
绮语

??? 今天在阅览室，和一个同事偶然提到了“尼采”这个名词。旁边一个广告部的同事很好奇地问：尼采是什么东西？我玩心一起，就一本正经地说：就是类似唐三彩一样的东西。这时原来谈话的那个同事已在埋头工作，除了和我对话的人，没有人听到我的回答。但话一出口我就后悔了，这种玩笑，有嘲笑的嫌疑。我很紧张，不知怎么挽回过失。这时，对方恍然大悟：哦，泥彩，就是泥塑是吧？我脑子一转，觉得这个理解不错，就说：对。对方也就不再说话了。但愿他永远以为有一种叫做“泥彩”的东西，而不会在某个时刻突然省悟到那是“尼采”。这样，他就永远不会发现嘲笑的意思，我犯的过失也就不会产生恶果。

??? 看似小事，但我看到了自己的绮语习气。绮语是最难控制的，它代表的其实是一种潜在的我慢。人的心，不是极度的诚恳，就是我慢。只要有游戏的成分，就有表演的成分，就有我慢的成分。
评论：
特别是最后一段：绮语是最难控制的，它代表的其实是一种潜在的我慢。人的心，不是极度的诚恳，就是我慢。只要有游戏的成分，就有表演的成分，就有我慢的成分。
——————愿意以此和诸位作为将来观行消除慢心性障的分享
思维法义：只要有游戏的成分，就有表演的成分，就有我慢的成分————这个真的很微妙
—— 一逐境界,很容易地恶种子就现行了.我也很忏悔
附录资料：
【绮语】
　（术语）一切含淫意不正之言词也。旧译绮语。新译杂秽语。十恶之一。后世骚人积习，多喜以美人香草寓言，凡涉于闺阁者，皆谓之绮语。
云笈七签曰：“三者无色界天，其中人寿命亿劫岁，若人一生之中，不恶口两舌妄言绮语，当来过往得居此天。”
大乘义章七曰：“邪言不正，其犹绮色，从喻立称，故名绮语。”
俱舍论十六曰：“一切染心所发诸语，名杂秽语。”
成实论曰：“语虽实语，以非时故，即名绮语。”
【绮语】

　　绮即文饰也。谓绮饰言语，取悦于人，故名绮语。
【绮语】

　　绮语者，谓乖背真实，巧饰言辞，令人好乐也。

【绮语果报】

　　谓绮语之罪，亦令众生堕三恶道；若生人中，得二种果报：一者言无人信，二者语不明了，是名绮语果报。
【绮语】
p1295
瑜伽八卷十六页云：云何绮语？谓起绮语欲乐，起染污心，若即于彼起不相应语方便，及于不相应语究竟中，所有语业。
【绮语罪】
p1295
瑜伽五十九卷十七页云：
复次若有依舞而发歌词；名为绮语。或依作乐，或复俱依，或俱不依，而发歌词；皆名绮语。若佛法外能引无义所有书论，以爱乐心，受持赞美，以大音声，而为讽颂，广为他人开示分别；皆名绮语。若依斗讼诤竞发言，或乐处众，宣说王论、臣论、贼论，广说乃至国土等论；皆名绮语。
若说妄语，或离间语，或粗恶语，下至不思不择，发无义言；皆名绮语。又依七事而发绮语。谓斗讼诤竞语，诸婆罗门恶咒术语，苦所逼语，戏笑游乐之语，处众杂语，颠狂语，邪命语。如是一切，名绮语罪。
【绮语者相】
p1295
瑜伽八卷十三页云：
复次诸绮语者相者：此是总句。于邪举罪时有五种邪举罪者：
言不应时故；名非时语者。
言不实故；名非实语者。
言引无义故；名非义语者。
言粗犷故；名非法语者。
言挟嗔恚故；名非静语者。
又于邪说法时，不正思审，而宣说故；名不思量语。为胜听者，而宣说故；名不静语。非时而说，前后义趣，不相属故；名杂乱语。不中理因而宣说故，名非有教语。引不相应为譬况故；名非有喻语。显秽染故；名非有法语。又于歌笑嬉戏等时，及观舞乐戏笑俳说等时，有引无义语。
此中略义者，谓显如前说三时绮语。
【绮语业道】
p1295
瑜伽五十九卷十四页云：绮语业道事者：谓能引发无利之义。想者：谓于彼彼想。欲乐者：谓乐说之欲。烦恼者：谓三毒，或具不具。方便究竟者：谓才发言。
【绮语有三种】
p1295
瑜伽六十卷九页云：
复次若为戏乐而行绮语，或为显已是聪睿者而行绮语，或为财利称誉安乐而行绮语；名贪所生绮语业道。若有依止九恼害事而说绮语；名嗔所生绮语业道。
若有于中为求真实，为求坚固，为求出离，为求于法而行绮语；名痴所生绮语业道。
【绮语增上果】
p1295
瑜伽六十卷五页云：
若器世间。所有果树，果无的当，非时结实，时不结实，生而似熟，根不坚牢，势不久停，园林池沼，多不可乐，饶诸怖畏恐惧因缘；如是一切，是绮语增上果。
【绮语】

　　十恶之一。又作杂秽语、无义语。指一切淫意不正之言词。
《瑜伽师地论》卷八载，绮语之别称有非时语、非实语、非义语、非静语、不思量语、不静语、杂乱语、非有教语、非有喻语、非有法语等。(参见:十恶)
--------------------------
末学说实话，刚才查资料时，居然发现，看似简单的“【绮语】”，居然有这么多、这么深的法义内涵，而且也有如此种种的不善果报，真的是感叹佛法！
---------------------------
于此，末学有两点思考：
第一，愿与诸位大德师兄一道，将法义名相知见的熏习，与如实的修行结合起来，比如在聊天时观行【绮语】习气，等等。这才是正法修行的落实处。
第二，个人思考，在实际生活中，可能还要区分适当的轻松活泼语言与【绮语】的差别吧，也不至于菩萨修行，言谈举止全是一板一眼、不苟言笑吧，所以，这里面的分寸问题，既需要思维，也需要观行对治。
------------------
最后，向今天在聊天时诸位为此公开发露忏悔的诸位正法同修表示赞叹随喜！
末学在此，也一并同忏！

南无本师释迦牟尼佛！
末学信愿合十！

==============================================

导师在《念佛三昧修学次第》里的开示：“绮语：是指讲话不正经，如果幽默还好，就怕尽讲些带颜色的话，或和小男生、小女生来开玩笑，（如黄色笑话），或拿人家神圣的东西开玩笑，这叫绮语。”
“3、不犯威仪---学佛的人要很注意威仪，在办公室应避免打情骂俏，插科打诨亦应看轻重。幽默即可，勿流于鄙俗。服装要整齐，不可仅着内衣裤站在门外与人聊天；也不可整日烟不离口、或喝得醉醺醺地还劝人念佛，如此，别人会认为他在说酒话，一定不愿和他念佛，所以威仪非常重要。”（第一篇第三章第三节第一目）
=======================
信愿师兄所引文章最后部分分析得很好：
“看似小事，但我看到了自己的绮语习气。绮语是最难控制的，它代表的其实是一种潜在的我慢。人的心，不是极度的诚恳，就是我慢。只要有游戏的成分，就有表演的成分，就有我慢的成分。”
绮语与慢心有关，含有戏弄、轻慢的成分，这个与恭敬心相违，有损于自己的威仪和福德。
学菩萨法当修集慈悲心、恭敬心、惭愧心等基本的心性，否则无法与正法相应，福德难以增上。勤勉之。
南无阿弥陀佛！
末学
正哲合十

天上天下无如佛.十方世界亦无比.世间所有我尽见.一切无有如佛者.
南无本师释迦牟尼佛！
南无十方三世一切佛！

阿弥陀佛身金色.相好光明无等伦.白毫宛转五须弥.绀目澄清四大海.
光中化佛无数亿.化菩萨众亦无边.四十八愿度众生.九品咸令登彼岸.
南无西方极乐世界大慈大悲阿弥陀佛！

真心新聞網: 藏傳佛教密宗的障眼法--第四則─封號加身(轉載)

2011-11-24T19:04:00.001+08:00

更新日期:2011/11/18 09：35

（真心新聞網採訪組台北報導）正覺教育基金會執行長張公僕表示，藏傳佛教密宗傳法人員的封號，有上師、仁波切、法王、活佛等；有這些封號加身的人員，真的很有修行嗎？尤其是「法王」、「活佛」這些封號的意涵，恐怕連藏佛教密宗本身都無法解釋清楚。

佛陀在世的時候，「法王」就是佛的稱號；佛陀入滅後，膽敢自稱法王的人，最少要有十地以上的證量；至於「活佛」，把如此的稱號加諸藏傳佛教密宗的凡夫，更是莫明其妙；其中達賴喇嘛是政教合一的總領導人，佛法的知見與證量應該是最高的，但是令人失望的是，達賴喇嘛除了堅持外道的六識論以外，只擅長「無上瑜伽」男女雙身法，連聲聞初果都證不到，更別說是菩薩所證的果位了。

藏傳佛教密宗將這些響噹噹的稱號，加在這些人身上，一般人難免會有錯覺，以為這些人真的很有修行；猶如世間的贋品，經過精心的包裝、廣告，就可以營造一個假象與名聲與價值，但是，但是終究無法提昇本身的品質；又好比一個凡夫，當他剛剛出生之時，父母親給了他很好聽的名字，那也只是個名稱；就算他的名字叫做「總統」，仍然只是個不懂事的嬰兒而已。

藏傳佛教密宗這些法王、活佛、以及達賴喇嘛，從小就「被認定」身分，這個身分地位，乃是一小撮人所營造出來的；至於這個法王乃至達賴喇嘛是否真的是大菩薩轉世，並不是這一小撮人關心的重點，他們所關心的是，政治與宗教領導權力的延伸。

藏傳佛教密宗的法王、活佛、達賴喇嘛的封號，那只是一個普通的世俗人加上一個宗教外號而已，目的是要告訴大家，這個教派的現今領導人已經產生。這種內幕，四個教派彼此都「心照不宣」，因為若有自己人挖出內幕，都是自找難堪；例如十七世噶瑪巴的雙胞事件，就是最好的代表。

因為四個教派的法王、活佛、仁波切成千上萬，而所有的大、小喇嘛都搶著修「無上瑜伽」男女雙身法；試想：會有大菩薩願意自甘墮落，轉世到西藏去當「淫蟲」嗎？所以藏傳佛教密宗的法王、活佛、仁波切、達賴喇嘛有這些封號的人，並不表示高人一等，只不過是輪迴眾生的一個高明的「偽裝」罷了！（採訪組報導）20111118

正覺教育基金會採訪組

轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/163

畫唐卡只是純粹畫畫嗎？非也！！

2011-11-24T18:55:00.001+08:00

轉貼自Siegmund Salu師兄：

真的有老師在教畫唐卡耶!!!

西藏唐卡的功能，是給藏傳佛教(喇嘛教)觀想，
作為將來實修密灌(與上師,明妃...等輪座性交)之用。
畫畫這種東西，很【潛移默化】，看久了，就逐漸【接受】；
很多畫家，畫到最後都在畫自己，
那些男女裸體抱在一起性交的唐卡佛，畫久了，看久了，
便會逐漸把自己投射進去，會產生移轉作用，
最後會想跟上師實修雙身法！
---問：難道不能【純粹】畫畫嗎？
---答：不可能。
因為唐卡的本質，就是作為性交雙身法的冥想媒介。
這在印度坦特羅佛教（壇催）Tantra Buddhismus，
是非常普遍的常識，歐美很多明星都喜愛這種修行：
性高潮遍滿全身，認為這是證得【樂空不二】；
把性愛當作是最高層次的精神享受。
純粹畫畫要看他的【本質】與【意圖】，
一般學人，非同於那傻乎乎的木石無情，
決無【純粹畫畫的可能】；
因為，畫畫的過程中，要端祥，思考，用色，筆觸，還要觀察...等等，
這，【完全】不純粹啊！
最近的性侵新聞，那些受害的比丘尼與婦女信眾們，
當初難道不是單純想親近佛法嗎？
就是在【潛移默化】中，【逐漸接受】與【難以迴避】而遭到性侵害！
唐卡中的男女抱在一起得性交圖，並不是單純的性交藝術，
而是具有【吸引】【教化】觀賞者，同來共修喇嘛教的雙身法。
這位聖輪法師，他是經過藏傳佛教認證的仁波切，
早就已經不是正統佛教受持清淨戒律的出家人，而是【喇嘛】！
http://tw.myblog.yahoo.com/tsul_trim138/article?mid=3912&prev=3915&next=-1

真心新聞網:知名作家破斥修雙身法的藏傳佛教(轉載)

2011-11-24T14:02:00.001+08:00

更新日期:2011/11/02 09：00

正覺教育基金會執行長張公僕表示，社會上已經開始有許多婦女團體勇於破斥修雙身法的藏傳佛教密宗，例如像是知名作家─施寄青女士。從事婦女運動的施寄青女士，曾在【蘋果日報】的副刊專欄＜山居隨筆＞＜紅男綠女＞刊載了幾篇評論的文章。她在多篇文章、著作中都勇於斥責修雙身法的「藏傳佛教密宗」，如此仗義直言真是令人讚賞！

張執行長引用施寄青女士的著作《通靈者》書中第十章〈陰陽雙修高教育高無知〉提到：「若陰陽雙修可以修成正果，妓女最容易修成正果，因為她們每天不知修多少次。」

另外施女士在＜好個陰陽雙修〉(2007.5.27/山居隨筆)文中提到：「藏傳佛教有佛父佛母交媾的『歡喜佛』造像，有些造像的生殖器刻劃的一清二楚，看得人臉紅心跳，有如看A片。明明是人類生殖崇拜的遺緒，藏傳佛教卻美其名為『慈悲與智慧』，慈悲與智慧非得以具體的男女交媾來展現嗎？」

施女士在＜色不異空＞(2009.8.27/紅男綠女)文中提到：：「台灣最近有團體出面揭發許多來台弘法的喇嘛、仁波切如何招搖撞騙，住高級飯店，以傳法、灌頂、男女雙修，騙了不少信眾。其中包括寫《西藏生死書》的作者索甲仁波切以及有名的梵唱者貝瑪堪仁波切，還有所謂的時尚活佛盛噶仁波切。……難怪歐賽說他活在謊言中，那些喇嘛、仁波切、法王以神道設教要信徒供養，愚弄信徒，姦淫婦女，還美其名為雙修。日本A片百無禁忌，卻不敢拍出家人的春宮。他們若拍男女雙修，邀請這些喇嘛披掛上陣，一定大賣。這些搞男女雙修的喇嘛也可藉此另闢財源。若男女雙修可以證得佛果，A片演員個個都能立地成佛。」

張執行長表示，施女士的評論說得很好，若修雙身法可以證得佛果，那A片演員和賣身的應召女郎、午夜牛郎們最容易成佛！關於喇嘛修雙身法，佛陀早在兩千五百多年前於《楞嚴經》中預言：「阿難當知：『是十種魔於末世時，在我法中出家修道，或附人體，或自現形，皆言已成正遍知覺；讚歎婬欲，破佛律儀；先惡魔師與魔弟子婬婬相傳，如是邪精魅其心腑，近則九生，多踰百世；令真修行總為魔眷，命終之後畢為魔民，失正遍知，墮無間獄。』」

張執行長指出佛陀早就已經預言，魔會在我們現在這個末法時代中，示現成出家人(如藏傳佛教密宗的喇嘛)，並自稱已經成佛(如藏傳佛教密宗的喇嘛自稱法王、活佛，說已成佛了)，這些喇嘛會「讚歎淫欲，破佛律儀」，然後喇嘛們與女弟子們「淫淫相傳」修雙身法，認為修雙身法可以達到開悟解脫；如達賴喇嘛宣稱：「在這些男女交合的情況中,如果有一方的證悟較高,就能夠促成雙方同時解脫或證果。」其實與佛法三乘菩提的實證完全沒有關聯，只是假藉佛教、佛法的名義淫人妻女，還要收受供養

佛陀說：「如是邪精魅其心腑，近則九生，多踰百世；令真修行總為魔眷，命終之後畢為魔民，失正遍知，墮無間獄。」意思是：若是信受藏傳佛教密宗的修行者，被雙身法的邪神精怪魅其心腑的時間，短則九輩子，長則乃至一百世，不會一世就結束，全部都會成為魔的眷屬；假使有一天開始真正努力修行雙身法以後，將來命終以後就會墮落無間地獄中；因為即使這一世沒有親自修雙身法，但是因為此世信受藏傳佛教密宗的祖師或喇嘛們的邪見，這樣未來世仍然會喜歡親近藏傳佛教密宗，仍然會繼續信受藏傳佛教密宗的邪見，當然會成為魔的眷屬；然後有一天成為親自修習雙身法的喇嘛或行者，並且因為修雙身法而淫人妻女、或者依照雙身法的規定而成為師兄姊之間互相雜交，甚至宣稱自己已經成佛，成就大妄語業而墮落無間地獄！

張執行長最後鄭重申明，由此可知我們絕對要遠離藏傳佛教密宗的喇嘛們，永遠不要信受藏傳佛教密宗的邪見；否則將來總有一天會如佛陀所預言的一樣，跟著藏傳佛教密宗的喇嘛們修雙身法而墮入惡道，在此呼籲大眾要遠離藏傳佛教密宗，並且告訴自己的親人、朋友們千萬不要去修學、親近藏傳佛教密宗。而正覺教育基金會也會持續努力，將藏傳佛教密宗趕出佛教，以保護社會大眾。（採訪組報導）20111102

正覺教育基金會採訪組

轉載自正覺教育基金會全球資訊網 http://foundation.enlighten.org.tw/trueheart/157

佛教正覺同修會傳授上品菩薩戒公告

2011-11-24T13:56:00.001+08:00

佛教正覺同修會傳授上品菩薩戒公告

1. 戒期時間：2012年3月20日(週二) ~ 3月25日(週日)。

2. 授戒日期：2012年3月25日(週日)。

3. 授戒地點：台北市正覺講堂。

4. 報名條件：已正受三歸依、具正信之佛弟子（學習滿1年以上，本會保有審查資格之權限。）

5. 報名時間：即日起至2012年2月20日止。

6. 報名方式：請至佛教正覺同修會官方網站http://www.enlighten.org.tw/下載「佛教正覺同修會菩薩戒報名表－台灣以外地區用」填寫各項資料後，郵寄至：台灣台北市大同區承德路三段277號9樓行政組收。

7. 菩薩戒報名聯繫信箱：endeavor@enlighten.org.tw

8. 正覺講堂台灣各地講堂學員請洽行政組窗口辦理，不適用本公告。

下載「菩薩戒報名表－台灣以外地區用」

此经文节录说明了对印度大梵天主和余一神教信仰之由来

2011-09-05T12:23:00.004+08:00

长阿含经，卷十四
T01n0001_p0090b22(01)║有餘眾生福盡、命盡、行盡，從光音天命終，
T01n0001_p0090b23(01)║生空梵天中，便於彼處生愛著心，
T01n0001_p0090b24(04)║復願餘眾生共生此處。此眾生既生愛著願已，
T01n0001_p0090b25(02)║復有餘眾生命、行、福盡，於光音天命終，
T01n0001_p0090b26(03)║來生空梵天中，其先生眾生便作是念：
T01n0001_p0090b27(05)║『我於此處是梵、大梵，我自然有，無能造我者；
T01n0001_p0090b28(03)║我盡知諸義典，千世界於中自在，最為尊貴，
T01n0001_p0090b29(02)║能為變化，微妙第一。為眾生父，我獨先有，
T01n0001_p0090c01(03)║餘眾生後來，後來眾生，我所化成。』
T01n0001_p0090c02(07)║其後眾生復作是念：『彼是大梵，彼能自造，無造彼者，
T01n0001_p0090c03(03)║盡知諸義典，千世界於中自在，最為尊貴，
T01n0001_p0090c04(03)║能為變化，微妙第一，為眾生父，彼獨先有，
T01n0001_p0090c05(03)║後有我等，我等眾生，彼所化成。』彼梵眾生命、行盡已，
T01n0001_p0090c06(00)║來生世間，年漸長大，剃除鬚髮，
T01n0001_p0090c07(03)║服三法衣，出家修道，入定意三昧，
T01n0001_p0090c08(06)║隨三昧心自識本生，便作是言：『彼大梵者能自造作，
T01n0001_p0090c09(02)║無造彼者，盡知諸義典，千世界於中自在，
T01n0001_p0090c10(02)║最為尊貴，能為變化，微妙第一。為眾生父，
T01n0001_p0090c11(02)║常住不變，而彼梵化造我等，我等無常變易，
T01n0001_p0090c12(02)║不得久住，是故當知：我及世間半常半無常，
T01n0001_p0090c13(02)║此實餘虛。』

大梵天，或者所谓的上帝，其实也没有能力创造一切的。有长阿含卷十六的经文为证

長者！
T01n0001_p0102b18(08)║彼比丘詣梵王所問言：『此身四大，地、水、火、風，何由永滅？』
T01n0001_p0102b19(04)║彼大梵王告比丘言：『我梵天王無能勝者，統千世界，
T01n0001_p0102b20(00)║富貴尊豪，最得自在，能造萬物，眾生父母。』
T01n0001_p0102b21(00)║時，彼比丘告梵王曰：『我不問此事，
T01n0001_p0102b22(02)║自問四大，地、水、火、風，何由永滅？』　「長者子！
T01n0001_p0102b23(04)║彼梵王猶報比丘言：『我是大梵天王，無能勝者，
T01n0001_p0102b24(02)║乃至造作萬物，眾生父母。』比丘又復告言：
T01n0001_p0102b25(03)║『我不問此，我自問四大何由永滅？』長者子！
T01n0001_p0102b26(02)║彼梵天王如是至三，
T01n0001_p0102b27(10)║不能報彼比丘四大何由永滅。時，大梵王即執比丘右手，將詣屏處，
T01n0001_p0102b28(00)║語言：『比丘！今諸梵王皆謂我為智慧第一，
T01n0001_p0102b29(00)║無不知見，是故我不得報汝言：
T01n0001_p0102c01(04)║「不知不見此四大何由永滅。」』又語比丘：『汝為大愚！
T01n0001_p0102c02(00)║乃捨如來於諸天中推問此事。
T01n0001_p0102c03(04)║汝當於世尊所問如此事，如佛所說，善受持之。』
T01n0001_p0102c04(01)║又告比丘：『今佛在舍衛國給孤獨園，
T01n0001_p0102c05(03)║汝可往問。』　

Am I in a Tantric Teaching?

2011-09-05T11:03:00.002+08:00

A brave and wise woman who jumps the Tibetan Buddhism.

Am I in a Tantric Teaching?

Tuesday, July 19, 2011

(used with permission from the author)

I sat in shock while staring at a painting of a Buddha sitting in meditation position with a nude woman on his lap that was on my spiritual teacher’s website. “Am I in a Tantric sex teaching?” I thought, “How can anyone display a Buddha in such a degrading position since he advocated celibacy?

I had joined a Tibetan sect a few months ago after knowing my teacher for 9 months. He was the first spiritual teacher that I had that spent a lot of time with me by answering all of my spiritual questions and even giving me lessons that my husband and I both enjoyed. I was now only on the second lesson and by now had taken Refuge in the Buddha. This teacher was also sweet, kind, intelligent, and compassionate, so how could this be? And yet I had read The Guru Papers, I knew that gurus could be charming, could have all of these qualities, so it was no surprise really. Little did I know as I do now that the tantric teachings come from the Tibetan Buddhists, but somehow I knew that also, because years ago I had read, The Shadow of the Dalai Lama, but I thought that his tradition was different? And really that was about 8 years ago, and I had forgotten. It just goes to show that past research doesn’t always help a person to stay out of negative religions, because like I said, I had forgotten all that I had read.

I remember telling my teacher before I accepted him that I didn’t like gurus because of my bad experiences with them in the past, they were harsh and had sexual relations with women, and he said that he understood. Why then did he think it would be any different with him? Even if he wasn't harsh or didn't have sex with men or women, why would it be any different? Why did he think that I would accept the tantras?

I emailed him immediately after seeing the painting, and in an accusing way, I asked, “Am I in a Tantric sex religion? He let me know that the painting was not sexual, that it only symbolized the union of wisdom with compassion. I was not satisfied. There are other ways to represent union of wisdom and compassion. So I began to ask other Buddhists about it, and few seemed to be bothered by this imagine and some said the same thing as my teacher. I even asked a Zen teacher about it, and he wrote back, “That photo is derived from Tibet or Tantric Buddhist.”

I kept doing research on the internet and thought to check out my teacher’s linage's website, and it was then that I learned that his tradition teaches the Kalachakra Tantra. How did I miss this before and what does that mean? I think when I saw in it one of my teacher's books I translated it as "suttra" in my mind instead of "tantra." So I continued researching and typed in kalachakra tantra and found the free online book, The Shadow of the Dalai Lama, and it was there where I found the painting that had shocked me as well as a discussion of the Kalachakra that opened my eyes once again. But then some Tibetan Buddhists said that the Trimondis, who wrote this online book, were all wrong. So I found a book on Amazon, The Commentary of the Kalachakra Tantra, that was mentioned in the Trimondis website. I would see for myself if it was taken out of context as claimed. The author of the Commentary had been a Tibetan lama and had come to America, surely no one could refute him, and they didn’t when I brought it up.

In the meantime, I wrote my teacher again and told him that I knew that he taught the Kalachakra Tantra and that I quit because I knew that it was sexual. He wrote me a long NO letter saying that he doesn’t teach it the way the Dalai Lama taught it, that there are no visualizations, no consorts, and that my sources from various places were all wrong. And then he said that he would send me the Kalachakra initiation handbook, and I could see for myself.

I thought about it, and realized maybe he is telling me the truth, so I wrote back telling him to not send the initiation booklet, but it was already in the mail. In the meantime, the Commentary book arrived, and I spent two days pouring over it, underlining passages in pencil. It was hard to read due to the nature of the content. I was seeing a Buddhism that was so different from anything I had learned, and that was very disturbing to me.

And there was no way that anyone could see it as not pertaining to sex. Even the “Bodhichitta” definition of compassion had a hidden meaning, a code for "semen." Other Buddhist words were also decoded, such as “lotus” was the “vagina.” And the chant, "Om mani Padme Hum," well, "mani" refers to the tip of the penis, and "padme" refers to the "vagina." Since Bodhicitta" refers to sperm, "mani" (in the prayer, Om mani padma hum) means "jewel", a symbol for the tip of the penis, and "padma" means "lotus", which is a symbol for the vagina. So Om mani padma hum changes meaning according to context. As an ordinary prayer, it means "the jewel in the lotus". In the esoteric sex rituals, it means.... well, I'm sure you can figure it out.

While reading all of this I also realized that I was losing yet another teacher, one that I liked who was a excellent teacher as well, but I could not accept that Buddha taught this as the Tibetan Buddhists claimed.

In the meantime I wrote to Stephen Batchelor after reading,Confession of a Buddhist Atheist and learning that he had been a student of the Dalai Lama, as had my teacher. He wrote back:

Dear (name withheld),

I’ve not read the whole of the Trimondi book – it was written in German years ago, but never published in English. No one I know takes it seriously. However, all higher yoga tantras, including the Kalachakra, contain sexual practices, but these are only supposed to be undertaken after years of training. But, of course, some teachers use them as a justification to gain sexual favours from students. So be careful.

Warmly, Stephen

Why couldn’t my own teacher be just as honest? Did he think that I was too stupid to do research? Why didn’t he tell me before I joined since he knew that I left gurus when I learned of their sexual indiscretions? Not that I am saying that he is practicing these teachings the way they are presented in the book, because I don't know.

In the meantime, the initiation from my teacher came in the mail, and I read it. There was nothing in it that would cause me to think that tantric sex was taught, but when I thought about it I realized that initiations don’t have the meditation practice in them, after all, I have had initiation in the past from gurus and one Zen Master, so I know that practices are not included.

And so I then checked out his lineage's website again, this time very thoroughly, and the teachings mentioned, "retention of semen". In order to retain semen you have to either visualize sex or have sex. In other words, you have to get it up to hold be able to retain it.

So I wrote him back: “There was nothing in the initiation that you sent that bothered me, but I have found a copy of the Kalachakra Tantra, and I have read it. I do not believe that Buddha ever taught this, and so I am leaving. He wrote back agreeing it was best.

Since then I continued my research. What I am finding has been hard to take at times, but it feels necessary for me to warn others that there is abuse in lama traditions, not by all, but enough to cause someone to have a red flag come up. But if this is what people want, then who am I to judge? But what happens, so women have told me since then, is that they have no idea that they are even in a tantric teaching until after they have learned to love and trust their teacher and he begins to come on to them. Some sooner than others. It should be a law that anyone who joins Tibetan Buddhism should also be told about these practices beforehand.

BAD KARMA by Gabrielle Monaghan Sunday Times June 12, 2011 – Rigpa’s Sogyal

2011-09-05T09:04:00.002+08:00

BUDDHIST LEADER FACES CLAIMS OF SEX EXPLOITATION MADE BY WOMAN WHO WAS ASKED TO UNDRESS

THE Tibetan spiritual director of a Buddhist Centre in Cork, has been accused of sexual exploitation by two women in a new documentary. Sogyal Rinpoche, who is in Ireland this week to lead a nine-day retreat, is the founder of the Rigpa movement, which has 130 centres worldwide. Its Dzogchen Beara centre in west Cork is listed as a tourist destination by Tourism Ireland and was visited by President Mary McAleese in 2007.

Sunday Times pdf

Bad karma

Complaints against the Buddhist master were raised in In The Name Of Enlightenment, part of a documentary series broadcast on Canadian television last month. The allegations of physical and sexual assault follow a $10m (€7m) US lawsuit filed against Rinpoche in 1994 for alleged physical, mental and sexual abuse. In the case, which was settled out of court, an anonymous woman claimed she was “coerced into an intimate relationship” having visited Rinpoche on a Connecticut retreat following the death of her father. No details of the settlement have emerged. Rinpoche is the author of The Tibetan Book of Living and Dying. He also played a starring role alongside Keanu Reeves in the 1993 film Little Buddha.

A woman identified as “Mimi” in the documentary said she met Rinpoche at the age of 22 when she began working at a Rigpa centre in France in 2000 to be near her father. She became an “attendant” to Rinpoche after passing what she took to be a “test of devotion” to join a group of women close to the spiritual teacher. “Women close to Rinpoche were considered to have good karma,” she said in the documentary. “After working at the centre for two months, I was invited into his room. He ordered me to undress, which I thought was a test of devotion. “Some Buddhist masters have this crazy wisdom where they use beatings as a way to open your chakras and open your way to enlightenment.

If he beats you or has sex with you, he’s actually opening your path to enlightenment.

“He asked me to swear never to speak about it to any one. I f I talked about it, it would sever this connection. I feel very sad because I lost myself and I was in a group of girls who had lost themselves even more.”

A London spokeswoman for Rigpa said Rinpoche has been aware of the allegations in the documentary and take s them “very seriously.” “Consistent with the Buddhist values that Sogyal Rinpoche up holds, Rinpoche respects and cares for all of his students past and present, without exception,” she said. “Rinpoche is deeply saddened to learn of anyone who has less than good memories of their time as a student even if they are only few in number. “We do not consider it helpful to enter into a public debate via a television programme about the experiences of any individual. We have full confidence in the sincerity, authenticity and conduct of Sogyal Rinpoche as a Buddhist teacher. We have only ever seen him act for the benefit of other people, and with their best interests at heart. None the less any allegations of inappropriate behaviour are taken seriously by the organisation.”

In a Sunday Times article in 2009, a spokesman for Rigpa described allegations of sexual exploitation against Rinpoche as “uncorroborated and without evidence”.

Victoria Barlow, who has spoken to newspapers of her experiences with Rinpoche, also featured in the documentary. Speaking from her home in Manhattan, she said she began a sexual relationship with Rinpoche in America in 1976. She met him in New York City after studying Buddhism in Dharamsala, the Indian home of the Dalai Lama. She said she sought out spiritual guidance after encountering sexual abuse as a child and was invited to his apartment. “He sat really close to me and started stroking my cheek. Then he was lying on me. I was stunned…fool that I was, I thought that it must be a blessing. But it was not remotely tantric or meaningful. He conned me.”

Mary Finnigan, a British journalist and Buddhist, said she has been compiling a dossier on Rinpoche for 16 years because she regrets helping him to launch his career in London. “Sogyal’s promiscuity was obvious to every one in the mid-1970s in the Buddhist community and that’s what he has been doing systematically ever since,” she said. “But he puts on a good show. He offers people a dumbed-down version o Buddhism which appeals to people who want a quick fix.”

For those interested in purchasing the DVD featured in the Sunday Times article please follow the instructions below.

“The Sex Scandals in Religion,” is NOT for commercial sale form our website, especially because we have a distribution with Looking Glass International to sell DVD to the European market and European broadcasters.

Jennifer DiCresce

Cogent/Benger Productions

1352 Bathurst St, Unit 201

Toronto ON M5R 3H7

Ph: 416-535-5394

www.cogentbenger.com

Further requests for this DVD can be place to Looking Glass International:

Nha-Uyen Chau at Telephone (Australia) +61 3 9415 6884,

nha-uyen@lookingglassint.com

For further information on Sogyal and Rigpa please follow these links:

* Sunday Times Article 2009

http://dialogueireland.wordpress.com/2009/07/05/shock-at-lama-sogyal-rinpoches-past/

http://dialogueireland.wordpress.com/2009/04/07/briefing-document-on-sogyal-rinpoche/

http://dialogueireland.wordpress.com/category/rigpa/

荒淫無道的元明清帝以藏傳佛教男女雙修為無上淫樂秘法 (摘自《中國帝王的隱秘生活》)

2011-09-05T08:49:00.003+08:00

漫畫家筆下的元順帝
(圖片來源：blog.hjwu.org)

元順帝相 (圖片來源：big5.ce.cn)

（以上圖片轉載自：http://tantrastory.blogspot.com/2011/07/blog-post_29.html）

〔文章來源〕鳳凰網：揭秘元朝宮廷雙修（http://news.ifeng.com/history/zhongguogudaishi/detail_2011_08/28/8739078_0.shtml）
〔線上閱讀〕《中國帝王的隱秘生活》http://read.chaoxing.com/ebook/read_11736442.html

核心提示：元宮的這套男女雙修法，一直流傳著，進入明宮，成為明帝樂此不疲之秘法。

本文摘自《中國帝王的隱秘生活》作者：向斯出版社：甘肅人民出版社

元代社會處於蒙古統治者的嚴厲而高壓的統治之下，《功過格》苛刻地規範著人們的行為、生活。可是，皇帝卻不受《功過格》的約束，也不受任何法律條款的制約。

御醫忽思慧寫了一部《飲膳正要》，進呈皇宮，獻給皇帝。他提出了房中養生的觀點，告誡快樂中的男人女人，不要在眼睛充血時行房，也不要在寒風、涼氣之中行房，更不要在酒醉之時行房。他鄭重地說：避色如避箭，避風如避讎。

崇尚性力的大乘教金剛乘，從印度傳入中國，在元代宮廷之中極為流行。皇帝信奉金剛乘，後妃們也堅信不疑，一時之間，講究男女雙修的房中術，在宮廷之中盛行，並在京都蔚然成風。

元世祖忽必烈一身豪氣，身邊女人無數。他喜歡漢人修身的房中養生，也喜歡金剛乘講究的雙修。許多身懷絕技的房中術士，特別是密教術士出入宮廷，受到元世祖的特別寵遇。精通密教法術的八思巴大師，按照密教嘿金剛儀式，封忽必烈為世界君主。

在元代的宮廷之中，有許多畫像、塑像，都是男女雙修圖，圖形是尊神與稱為明妃的女子合歡，藏語稱為雅雍。這種男神與女性配偶合歡的造型，稱為雙修，就是通過與女性配偶的性交來超度自己，從而達到一種修煉的最高境界。

元世祖以北京為大都。當時，北京鎮國寺中，建造了一座十分雄偉的佛母殿。大殿之中，雕塑了許多高大威猛的喇嘛神像，這些神像，造型都是與一位元美麗的女性配偶相擁。

雙修神像展示的僅僅是男女交合的場面，男女的神情雖然緊張，但還看得過去。可是，在一些書籍之中，有關雙修的描述則近乎恐怖，是一種瘋狂的淫樂修為，也是一種讓女人獻祭、成為祭壇上的犧牲品的血淋淋的修煉功夫。

《元史》記載了元代皇帝修煉的雙修秘法，稱為演揲兒：薦西蕃僧伽真於帝。

其僧善秘密法，謂帝曰：陛下雖尊居萬乘，富有四海，不過保有見世而已。人生能幾何？當受此秘密大喜樂禪定！

帝習之。其法，亦名雙修法，曰演揲兒，曰秘密，皆房中術也。

帝乃詔以西天僧為司徒，以西番僧為大元國師。

其徒皆取良家女，或四人，或三人奉之，謂之供養。

於是，帝日從事於法，廣取女婦，惟淫戲是樂。又選采女，為十六天魔舞。八郎者，帝諸弟，與其所謂倚納者，皆在帝前，相與褻狎，甚至男女裸處，號所處室，曰皆即兀該，華言事事無礙也。君臣宣淫，而群僧出入禁中，無所禁止。

八郎可能是皇帝寵愛的近侍，是與皇帝一起雙修的狎戲之徒。十六是一組女神，代表十六個精修密教的美麗女魔。

陶宗儀在《元氏掖庭記》中說：十六位跳舞的女子，頭髮梳成長辮，長辮披散下來，頭戴象牙冠，身穿大紅袍，紅袍上綴滿了閃爍著金光的流蘇。她們一邊漫舞，一邊手持酒杯，酒杯是人頭骨製作的，非常精緻，用這種頭骨酒杯喝酒，充滿了刺激和野性。

元宮的這套男女雙修法，一直流傳著，進入明宮，成為明帝樂此不疲之秘法。

菩薩底憂鬱專輯：《菩薩底憂鬱》

2011-09-05T00:40:00.002+08:00

一首非常感動的歌曲，平實導師的大悲大願都寫在歌詞裏了。

佛地難思議，我今在遙；心愛底您，多劫伴我；
而今去我誠遼，祈願路未迢。
遙憶吾釋尊，大慈大悲；愚魯如我，亦取無生；
多情無欲無悔，願您常相隨。

佛法雖易證，無明成障；千年血脈，腳步蹌踉；
護法不免神傷，何時返靖康？
救護無明眾，十萬火急；每思髮白，時不我予；
諸師猶自頑愚，赤氛何時弭？

菩薩道謳歌，盼除沉疴；我常思念，轉側難捨；
願您世世相伴，叵奈胎昧隔。
菩薩底憂鬱，多劫沉積；常思法脈，吳越早棲；
願您速滿三地，令我捨憂鬱。

Chapter 5 　 Clarity-holding, Hand-seal and Dream-yoga

2011-09-04T23:56:00.000+08:00

5.1 Obtaining mundane benefits through mantra-chanting

In Tibetan Secret Schools, the method of mantra-chanting is called “clarity-holding (vidya)” since tantric practitioners believe mantra-chanting will bring forth the wisdom of Buddhist practice. Thus, mantras are also called clear mantras and mantra-chanters are called clarity-holders. Tantricpractitioners usually want to attain single-pointed concentration and an absolutely stable state by means of mantra-chanting. That is a very common practice for those tantric beginners. Some of the exoteric Buddhists also practice this way, but not many.

In general, most of tantric practitioners chant mantras because they want to practice the advanced tantras, and mantra-chanting is the preliminary practice to accumulate their virtues. In addition, lots of mantras must be chanted in the tantric altar during offering, visualizing, confessing, etc. During offering, one must chant different mantras for different offerings. Each offering activity has its unique mantra: entering altar, dressing, washing hands, conjuring, perfuming, flower offering, joss sticks burning, lamp offering, food offering, countless methods of visualization, countless offering to all buddhas, bodhisattvas and dharma-protecting gods, etc. Those mantras are immeasurable, hard to remember and extremely complicated. For details, readers can refer to The Great Sun Sutra, Vol. 3 – Vol. 5 and The Vajra Summit, All Buddhas Realize the Great Mahayana Samatha Teaching Sutra … etc. Therefore, those who practice clarity-holding are mostly for the purpose of the formal tantricpractice later. Mantra-chanting is the preliminary practice and belongs to the generation stage of tantric practices.

Evidently, mantra-chanting for single-pointed concentration is more difficult than the formal practice of four-dhyanas-eight-samadhis; it is difficult for tantric practitioners to attain samadhi (concentration) because the mantra sound or the notion of mantra sound will interfere with their practice of concentration. In fact, for the real samadhi practice, the beginners usually count breath at first; they count up to ten with one breath for each count, and repeat over and over again. Thus, they have ten notions for each cycle since each count is one notion. If they can keep their mind stable during this stage, they can ignore counting and concentrate on breathing. Then, if they want to go further, they must ignore breathing too and keep the perceptive conscious mind in a totally tranquil state. By keeping in this state and ignoring all other phenomena, they can attain thesamadhi of desire-realm or even the samadhi under a particular dhyana (meditation) level sooner or later.

On the other hand, it is difficult to enter the samadhi state through mantra-chanting because of the interference of mantra sound. In my earlier stage of learning Buddhism, I practiced mantra-chanting and could not attain samadhi, thus giving it up. One time afterwards, I was in a lotus posture with hand-seal before the Buddha statue, chanting a mantra, ignoring external phenomena and entering samadhi. At that time, I did not hear my chanting sound and was unaware of my mantra-chanting state for more than half an hour. Then suddenly, I could hear my chanting sound and be aware of my chanting state again. Therefore, I realized that I had entered samadhi quite a while during the mantra-chanting practice.

In this way, I entered samadhi several times later. Therefore, through my comparison with the formal samadhi practice, I can prove that it is very difficult to attain samadhi through mantra-chanting. In addition, the reason why I could attain samadhi through mantra-chanting several times is that I had attained samadhi through the formal Buddhist practice before, and even so, I still could not attain the mantra-chanting samadhi every time. By comparing it with the formal practice of samadhi, I can conclude that the tantric mantra-chanting practice is difficult and not a correct way to enter samadhi. Hence, practitioners should contemplate the efficiency of the tantric mantra-chanting method and choose the right way for their samadhi practice.

Actually, mantra-chanting is very useful for pursuing the “interaction with ghosts or deities and drive them” in order to obtain the mundane benefits. For example, as stated in The Great Sun Sutra and many other tantric sutras: Mantra-chanting can get many worldly benefits. Nevertheless, the “buddhas and bodhisattvas” mentioned in the tantric “sutras” are mostly the manifestations of ghosts or deities rather than the real Buddhism buddhas or bodhisattvas. The worldly benefits obtained through the usage of tantric mantras and hand-seals are in fact from those ghosts or deities.

The rules in the realm of ghosts and deities are very similar to the rules of business trading in human society. If the ghosts or deities make efforts to fulfill one’s wish, they will expect this person to repay and will request for the repayment under proper conditions. If the person cannot satisfy their request, they will haunt this person and cause lots of problems to him or her.

In the psychiatric wards in Taiwan, there are many mentally disordered patients caused by having pursued the conditioned dharmas and having cultivated the tantric practice. Some of them may have released from the hospital, but still need long-term treatments. Although they thought they were learning Buddhism, those methods were in fact the heretical tantric practice, but not the orthodox Buddha dharma. Those psychiatric doctors did not know the difference between the tantric practice and the real Buddha dharma, so they mistakenly believe that the Buddhist practice was the cause of the mental illness. But the truth is that those patients pursued conditioned dharmas for worldly benefits, and interacted with the ghosts or deities. Consequently, those resulted in their mental illness. Buddhist practitioners should learn the lesson and avoid cultivating tantric practices.

Nowadays, there are cases that some old or sick Buddhist masters request the well-chanted tantric practitioners to treat their illness. Some of those masters were luckily to have some improvements and hence wrongly believe that the improvements of the illness are because of the buddhas’ or bodhisattvas’ powers, and thus believe in tantric practices. Hence, they start to learn the heretical tantric teaching step by step without any vigilance; because they change to learn tantras in this life, they will become the tantric practitioners and will learn the heretical tantrasin the following lives. All these are just because they start trying to cure illness through mantra-chanting. Therefore, all Buddhist practitioners should always go to see the doctors to cure their worldly illness with medical treatments rather than pursue the tantric ghosts’ or deities’ powers. Thus, they can avoid unconsciously becoming the demon disciples in their future lives.

5.2 Mantra-chanting unable to attain Buddhist fruition

In ancient time, all tantric sutras were created by the tantric founders who had heard the sounds and teachings from the ghosts or deities appearing like buddhas or bodhisattvas. Those tantric founders falsely believed that chanting mantras could let them attain the fruition of the Buddha dharma. For instance, the “buddha” in The Great Sun Sutra said:

Furthermore, Secret Master! These mantra appearances are created neither by any buddha nor by any other person, and do not follow any condition either. Why? It is because all dharmas always behave so. All dharmas remain the way they are whether all Thus-come Ones appear or not. That is to say, mantras always remain the way they are. Secret Master! The one who attains the equal and correct enlightenment of omniscience appears and preaches all kinds of ways based on this dharma. According to various pleasures, desires and minds of sentient beings, he teaches the mantra ways with the empowerments and with various statements, contexts, languages and voices. … What is the teaching of mantras? It is explained as: The seed-syllable “Ah” signifies all dharmas being originally no-birth; the seed-syllable “Ka” signifies all dharmas being apart from all deeds and karma; the seed-syllable “Kha” signifies all dharmas being equal to the emptiness space and unattainable; … the seed-syllable “Va” signifies all dharmas leaving all languages and speeches; the seed-syllable “Sua” signifies all dharmas being tranquil in nature; the seed-syllable “Scia” signifies all dharmas being dull in nature; the seed-syllable “Bha” signifies all dharmas and truth being unattainable; and the seed-syllable “Ha” signifies the causes of all dharmas being unattainable. Secret Master! If comfortably staying in all samadhis,one can quickly fulfill everything and attain all benefits. ^{[Vol. 2]}

However, in the sutras of three-vehicles, the Buddha’s saying of “dharma staying in dharma position and remaining the way” does not mean mantras at all. The ancient tantric patriarchs should not boldly create those tantras and make up “all mantras remaining the way they are” to replace the Buddha’s teaching. The Buddha’s saying of “dharma staying in dharma position and remaining the way” means all dharmas are created according to the thus-come-stores. The thus-come- stores permanently stay in three-realms and in original nirvana—creating all dharmas according to different conditions without leaving original nirvana. Thus-come-stores have been acting this way since beginningless eons: neither doing nor non-doing, neither conditioning nor unconditioning, neither nirvana nor transmigration, neither cleanliness nor filthiness, neither increasing nor decreasing, neither the same nor different, neither coming nor non-coming, neither going nor non-going, etc. The thus-come-store makes every sentient being transmigrate without leaving nirvana, and so it is called “dharma staying in dharma position and remaining the way.”

Such eighth consciousness, the thus-come-store, together with its derivative dharmas, such as the flesh body and the seven consciousnesses of that body, etc., can bring forth all dharmas in the dharma-realm of the six paths of rebirth. Such dharma is exactly the true reality of the dharma-realm which Buddha advocated. By contrast, the manifestation of tantric mantras depends on the operation of the perceptive conscious mind, body and the coordination among lips, tongue, cheeks, vocal cords, stomach, air, etc. With so many conditions under which mantras can be created, therefore mantras should not be called the dharma of “permanent existence without extinction, and remaining the way since the origin.” How can the founders of Tibetan Secret Schools arbitrarily claim that mantras are related to the truth of “dharma staying in dharma position, and remaining the way?” That is irrational.

Moreover, the mantra is the manipulation of the conscious mind and is “the mutual agreement” among those beings in the realms of ghost, deity or heaven. It is not an original and permanent dharma in the dharma-realm. Being a dharma depending on many conditions, how can it be called the dharma that is “permanently existing without extinction, and remaining the way since the origin?” Such a saying contradicts the nature of the true reality in the dharma-realm. Such a depending, arising-and-ceasing tantric mantra dharma has totally nothing to do with the true reality of the dharma-realm. The tantric founders should not fabricate it as Buddha Vairocana’s saying and highly praised it as the true reality of “dharma staying in dharma position, and remaining the way.”

The tantric patriarchs set up their doctrine by substituting the mantra dharma for the Buddhist nirvanic origin—the thus-come-store. They replace the all-seed-wisdom of the nirvanic mind-kings of eight consciousnesses with the mantras of ghosts or deities, and proclaim their heretical dharma to be the “Buddha dharma.” Such a way is similar to “grafting the plum branches onto the peach trunk,” the worldly farming technique. In order to get the plum fruit quickly, some farmers cut the peach trunk, and graft the plum branches onto the trunk; they use the supply from the peach trunk to nourish the plum branches, make all the peach flowers and fruit disappear, and thus get the plum flowers and fruit instead. Thetantric patriarchs’ behavior is just like that of those farmers. They replace the Buddha dharma with heretical views, absorb lots of resources from the Buddhist trunk, use these resources to nourish their heresy, and want to get the heretical fruit and to make the true Buddhism disappear completely.

As the disciples of Buddha, we should realize the fact that the real Buddhism has been transformed from the root by the tantric heresy, and should work together to cut off those big tantric heretical branches, make the Buddhism tree recover and re-grow the Buddhist flowers and fruit. Nowadays, it is the critical turning point to return to the Buddha’s true doctrine and build up the foundation for the future ten-thousand-year development of Buddhism. If we can purify the doctrine, it will benefit the Buddhism learners of the future ten-thousand years, including all of us in our future lifetimes.

Although all the past tantric patriarchs have practiced the mantra dharma according to The Great Sun Sutra for over a thousand years, none of them have been able to realize the general-phenomenon-wisdom which the seventh-stay bodhisattvas have realized—the inherent, self-natured and purified nirvana of the eighth consciousness, the thus-come-store. Without that realization, they cannot bring forth the general-phenomenon-wisdom of prajna, not to mention the realization of seeing the buddha-nature by the tenth-stay bodhisattvas, the specific-phenomenon-wisdom ofprajna which the tenth-practice or the tenth-transference bodhisattvas have realized, or the way-seed-wisdom which the bodhisattvas on or over the first-ground have realized. Therefore, the Buddhist siddhis (spiritual achievements) which the “buddha” of The Great Sun Sutra said cannot be attained through chanting the mantras of tantras. Practitioners who want to realize prajna (supra-mundane wisdom) should follow the views and methods of the exoteric Buddhism—realizing the eighth consciousness according to the guidance of truly good and knowledgeable teachers, and bringing forth the prajna wisdom. Never expect to realize the Buddha’s bodhi through chanting mantras which the tantric “buddha” said.

In order to reduce obstacles during practice, a learner can chant the mantras such as The Great Compassion Mantra, The Surangama Mantra, The Cunde Mantra, etc. In addition, through chanting The Surangama Mantra and deeply understanding The Surangama Sutra, one may get the teaching from the buddha or bodhisattva and realize the prajna wisdom, either in samadhi or in the dream. It is also possible that, by the arrangement of the buddha or bodhisattva, one can meet truly good and knowledgeable teachers to help one see the way and realize the true essence of prajna in a lifetime.

However, all ancient and modern tantric patriarchs are reluctant to chant The Surangama Mantra because the meaning of this mantra and the saying in The Surangama Sutra are all in fact refuting “the lust being the way” of tantric views. In The Surangama Sutra, Buddha Sakyamuni had the foresight to refute the tantric evil views of The Great Sun Sutra, The Diamond Peak Sutra, etc., which appeared much later than The Surangama Sutra. Actually, the dharma of the true secrecy should be based on the doctrine of The Surangama Sutra. The practice of this sutra enables practitioners to realize Buddha’s bodhi and the way of afterward practice, which is impossible to be attained by tantric patriarchs. Therefore, those tantric patriarchs (especially the patriarchs of Advanced Middle-way School) make many efforts to dispraise and accuse The Surangama Sutra as a fake sutra and chant The Sitatapatra Mantra (The Great White-umbrella Mantra) instead. Ironically, The Sitatapatra Mantra is in fact The Surangama Mantra!

If some wise people practice according to the doctrine of The Surangama Sutra, they may realize the eighth consciousness and attain the general-phenomenon-wisdom of prajna. They may further practice and realize the specific- phenomenon-wisdom. This is exactly the practice and realization of the true Buddha dharma, and this unsurpassed secret dharma is the real secret practice. All learners should have these right knowledge and views, and never expect Buddhist realization through chanting mantras which the tantras of The Great Sun Sutra, The Diamond Peak Sutra, etc. mentioned. They should find their own eighth consciousnesses according to the teachings of prajna sutras in exoteric Buddhism, and thus can enter the stage of realizing the true reality of great-vehicle and correctly practice the Buddha dharma.

Moreover, the “buddha” in The Great Sun Sutra said:

The perception of the great practitioner is called mandala and it can perceive all stages of the mantra mind. All discrimination is created from perception; the identification of the white, red or yellow color is all from the mind. The delightful decisive mind is called the place of the inner mind; the mantra stays there and can bring forth the vast fruition. … The seed-syllable “Ra” signifies the eye-realm, and the brilliant candle fire is just like a bright lamp. Bending the neck and lowering the head with the tip of tongue touching the palate, one then visualizes one’s mind until the equal-induction arises; the round mirror appears always with pure cleanness. This is the really true mind which the ancient buddha said. The mind is clear and emits lights with all colors. The mantra practitioner will see the truly enlightened buddha. After realizing the siddhi, the practitioner can attain the best everlasting body. ^{[Vol. 3]}

From the above passage of the “buddha” in The Great Sun Sutra, it proves that the “buddha” has never realized the eighth consciousness, the thus-come-store, and does not know the general-phenomenon-wisdom of prajna either. That “buddha” wrongly regards the perceptive conscious mind as the true mind. Therefore his “true mind” can identify different colors like white, red or yellow. He thinks that when the conscious mind does not discriminate all dharmas and not stay in all states with attachment is the appearance of the “purely clean round mirror.” Therefore, the “buddha” concludes that “This is the really true mind which the ancient buddha said.” This conclusion can only prove that he has not realized the eighth consciousness, and still falls into the state of the perceptive conscious mind. Such a person is called the one who has not eliminated the self-view yet.

In various sutras of Agama, Buddha has already said that such a mind is the perceptive conscious mind, which is contained in the eighteen-divisions of sense, and named it as “the everlasting and non-destructible self grasped by heretical eternalists.” By this reason, we can know that the “buddha” in The Great Sun Sutra still has not cut off the self-view and not attained the first-fruition of sound-hearers, not to mention the fruition of Buddhahood. According to this rationale, we can conclude that The Great Sun Sutra was collectively created by the ancient patriarchs through a long period rather than by Buddha. It is in fact a fake sutra.

The “buddha” in The Great Sun Sutra also regards the perceptive conscious mind, when stays in an undisturbed immovable state and can clearly perceive all dharmas of the five sense-objects, as clarity and The Wisdom of Great Mirror. Such a kind of achievement should not be calledsiddhi since he is still ignorant of the initial realization of prajna. Why do I say so? It is because the “buddha” in The Great Sun Sutra mistakes the perceptive conscious mind for the true mind, and mistakes the discriminative nature of the conscious mind without any language for The Wisdom of Great Mirror.

For instance, the “buddha” in The Great Sun Sutra claims:

One should observe the bodhi mind in a garden, a sangha dwelling, a cave or any preferred place. After the mind is calm without any doubts and anxiety, one should take that mind and put it in the mind to verify the words of extreme purity and to abide in the state of clean stillness. One then will realize the non-discriminative mind just like a mirror that reflects in an extremely subtle way. ^{[Vol. 3]}

Such a claim is irrational. Why? The mind cannot be put in the mind. There is no such a saying in all sutras of three-vehicles. Anyone who carefully observes it can prove that my words are correct. Only the tantric practitioners who regard the visualized moon disc as the bodhi mind can visualize their conscious minds becoming luminosity and merging into that visualized moon disc bodhi mind. Therefore, they have the saying of “putting the mind in the mind.” But during the visualization, the perceptive conscious mind in fact does not merge into the visualized moon disc; it exists beyond the moon disc. The moon disc exists in the state visualized by the perceptive conscious mind; the perceptive conscious mind does not merge into the moon disc.

The moon disc in the perceptive conscious mind, visualized by tantric practitioners, is by no means the bodhi mind which Buddha said. Nevertheless, the “buddha” in The Great Sun Sutra said that the visualized moon disc is the bodhi mind. Therefore I can assert that the “buddha” in The Great Sun Sutra has never realized the eighth consciousness, the true mind. Without realizing the true bodhi mind, he is not the person who has realized the true reality. Without realizing the true reality, how can his teachings be trusted? It is absurd that such an ordinary person bragged, in The Great Sun Sutra, about The Wisdom of Great Mirror. And surprisingly, none of ancient or modern tantric patriarchs can realize this absurdity and point out the error.

Why can we assert that the mind realized by the “buddha” in The Great Sun Sutra is the perceptive conscious mind? The following text of that “sutra” can prove it.

Virtuous man! The seed-syllable “Ah” is empowered by all Thus-come Ones. The bodhisattvas who practice bodhisattva’s conducts in mantras can manifest their bodies and change all dharmas in the seed-syllable “Ah”. Therefore, Secret Master, if the bodhisattvas who practice bodhisattva’s conducts in mantras want to see the buddha, make offerings, bring forth the bodhi mind, meet the bodhisattvas, benefit sentient beings, attain the siddhi, or obtain the wisdom of omniscience, they should diligently practice on this all buddhas’ mind. ^{[Vol. 3]}

The above passage sets up the tantric theory based on the perceptive conscious mind and never relates it to the eighth consciousness, the thus-come-store.

In addition, the “buddha” in The Great Sun Sutra expounds:

The so-called seed-syllable “Ah” is the mind of all mantras, from which countless mantras flow out. It can stop all meaningless statements and generate subtle wisdom. Secret Master! What is the mind of all mantras? The buddha said: “The syllable ‘Ah’ means the seed. It stays in each branch of the body and pervasively responds according to the dharma. The original seed-syllable duplicates and spreads out; the resulting seed-syllables constitute the sound, which generates all branches of the body. Finally the seed-syllables spread all over the body and generate various virtues.” All the buddha’s disciples listen attentively! Now I explain: “Use my mind as yours, and then distribute it to all branches in your bodies. You do it like that way and then your bodies will be the same as mine. Sit comfortably on your yoga seats, and meditate on all Thus-come Ones. After realizing the vast wisdom and getting the great merits and virtues of the true enlightenment from those teachings, you are qualified as gurus and entitled Thus-come Ones, or buddhas.” ^{[Vol. 5]}

The above passage wrongly claims that the visualized seed-syllable “Ah” is the origin which can bring forth all dharmas. It is totally different from the Buddha’s saying that “the eighth consciousness, the thus-come-store, is the origin of all dharmas.” In addition, that false buddha also misunderstands that after achieving the visualization of spreading many seed-syllables around the “Ah” syllable, the entity of one’s perceptive conscious mind equals to that of the buddha’s, and the one with that achievement has become a ritual teacher, called a buddha. If such absurd visualization could make one a buddha, all the heretics who have better visualization could proclaim themselves to be buddhas too. The masters of the tantric secret schools should not deny that. If it were ever true, the tantric secret schools should not call themselves unsurpassed.

If tantric practitioners do not have the right views and proclaimed themselves to be buddhas, they have committed the heavy sins of severe deception of the Buddha dharma. They will definitely fall into hell after death if they do not repent, during their lifetime, in public and in front of the buddha statue until they get the response from the buddha; no other person can rescue them. Although tanric practitioners feel uncomfortable with my saying, however, taking my advice is the true and only way to help correct their mistakes and rescue them. If they, for the sake of protecting their vanity, insist on their wrong views and refuse to practice the true dharma to eliminate the heavy sins of severe deception, they are gambling the happiness of their future countless lifetimes on the vanity of this life. It is really not a wise decision.

The following saying of the “buddha” in The Great Sun Sutra can further prove that the mind he mentioned is the perceptive conscious mind:

The mantra chanter sits in meditation and stays comfortably in the dharma-realm. Self is the nature of the dharma-realm and can dwell in the bodhi mind. Face toward the direction of Lord Shakra and hold the seal of vajra wisdom. … ^{[Vol. 3]}

In fact, the thus-come-store has never stayed in any dharma. The bodhi mind which the “buddha” said in The Great Sun Sutra can be in meditation, dwell in the dharma-realm, distinguish the color of green, yellow, red or white and has clarity; it is exactly the perceptive conscious mind because Buddha always said that the true mind stays away from the conscious perception, does not discriminate anything, and never falls into clarity.

Such a false buddha proclaims “self is the nature of the dharma-realm” and regards the perceptive conscious mind as the everlasting non-destructible dharma-realm nature. This kind of heretical eternal view is by no means the Buddha dharma. It is impossible for practitioners to attain any Buddhist fruition in that way. As a conclusion, I advocate: “Tantric practitioners can never realize any Buddhist achievement by chantingtantric mantras for countless eons. The Great Sun Sutra was collectively created by the ancient tantric patriarchs through a long period, and is definitely not the buddha’s teachings.

5.3 Chanting tantric mantras unable to eliminate the heavy sins of slandering three-jewels

Tantric patriarchs falsely think that through chanting the mantras which were taught by the tantric dharma-protecting deities who disguised themselves as buddhas or bodhisattvas, practitioners can eliminate all their heavy sins of sexual misconduct, slandering three-jewels and severe deception. Therefore, they do not fear about the severe karma of cultivating lustful Couple-practice Tantra or slandering World-honored One, the Buddha dharma or supreme-meaning bodhisattvas. They wrongly think that all those evil karma will be eliminated if they chant the tantricmantras.

They do not know those “sutras” are not from the buddha, and are in fact the practices of the ghosts or deities who disguise themselves as buddhas or bodhisattvas. In order to obtain the offerings of liquor and impurities, those ghosts or deities falsely said that their teachings were the Buddha dharma and cheated the tantric practitioners that they could attain Buddhist fruition according to those teachings, so as to win their trust and earn the offerings of impurities like five meats, five nectars, etc.

None of those tantric patriarchs (especially Tsongkhapa) have the correct knowledge and views, and are hence misguided and can not understand the intention of the ghosts or deities. Therefore, they proclaim the superiority of their absurd dharma from the ghosts or deities over the exoteric Buddha dharma, devalue the exoteric one as the practice of cause-ground, and boast their dharma of the ghosts or deities as the practice of fruition-ground. How stupid they are! It is extremely strange that none of the ancient or modern tantric patriarchs know it!

Actually Tsongkhapa is a person who did not have any of his own view about the Buddha dharma but only collected all sayings of previous patriarchs and assembled into his books. For example, when he could personally see Bodhisattva Black Manjusri, he asked Black Manjusri lots of practice details like Couple-practice Tantra, ritual rules, building altars, chanting mantras, etc. He asked even trivial things such as how much of the right shoulder should be covered during dressing. The practitioners who only see that he had many publications circulated mistake him for a great practitioner, and worship him blindly.

In addition, Tibetan Secret Schools classify buddhas and bodhisattvas into five different colors. Therefore, they have five-color buddhas, five-color bodhisattvas, five-color dakinis (female sky-walkers), five-color materials or things, etc., and the bodhisattva “Black” Manjusri was created accordingly. Nevertheless, all buddhas and bodhisattvas in fact emit golden light because of bodhi prajna wisdom. And because of samadhi, they also emit additional white light to enhance the golden one. I myself have this kind of golden light enhanced with some white light due to the realization of bodhi prajna wisdom and samadhi. Any person with heavenly eyes can see it clearly.

All buddhas and bodhisattvas absolutely do not have the colors of light other than gold and white, and therefore do not have the colors of red, yellow, blue, green or even black either. The manifestation with those colors, other than gold and white, is all from the ghosts or deities, with the illusory appearances of buddhas or bodhisattvas. Those ghosts or deities absurdly teach the evil dharma, confuse the stupid people and entice them to practice their evil dharma; consequently, they can obtain lots of impure offerings like five meats, five nectars, etc. in return. Although very fewtantric practitioners can identify the absurdity, most of the practitioners do not have the ability and hence deeply believe those wrong teachings and continue to practice the heretical evil dharma. It is so pitiful!

After hearing the teachings from those ghosts or deities, the tantric patriarchs created the “sutras”, and proclaimed that chanting the mantras could eliminate one’s all sinful karma and that cultivating Couple-practice Tantra could let the practitioner become a buddha in this lifetime without any evil karma. As it is stated in The Diamond Peak Sutra:

Those who have committed unintermittent sins, have slandered all Thus-come Ones and the true dharma of great-vehicle, and have done all evil things can still attain all buddhas’ seals through the mantra because of the solid bodies of vajrasattvas (persons who are strong like diamonds). They can quickly follow the happiness in their lifetimes. They can attain all supreme achievements, and even get the best siddhi of Thus-come One. The above saying is from World-honored One, all Thus-come Ones, and vajrasattvas.^{[Vol. 2]}

Due to those wrong teachings from the tantric “buddha”, Tantric practitioners misunderstand that they can eliminate all heavy sins through chanting the mantras taught by the “buddha”. Therefore they dare to slander the dharma of great-vehicle as non-ultimate one, the consciousness-only sutras of the third round of dharma transmission as the non-definitive sutras, and the monks with supreme-meaning of great-vehicle as ordinary people.

However, wise people can identify the absurdity of eliminating sins through mantra-chanting. All buddhas and bodhisattvas have taught that one who slanders three-jewels will definitely fall into hell after death. Even in the most expedient compassionate Ultimate-bliss Pure-land sutra, it is stated that a person who has slandered buddhas or prajna sutras is not allowed to be reborn in Ultimate-bliss Pure-land, not to mention one who has slandered all Thus-come Ones and the true dharma of great-vehicle, and has done all evil things. How can such kind of persons avoid falling to the evil paths, still obtain the seals of all Thus-come Ones, and even become buddhas just by chanting mantras? It is irrational.

Furthermore, the teachings of tantric sutras like The Great Sun Sutra, The Diamond Peak Sutra, etc. have nothing to do with the first-meaning truth and are not the true Buddha dharma at all. They talk about the true reality by wrongly regarding all dependently arising dharmas with emptiness nature, which are only worldly truth, as the first-meaning truth. They also misunderstand that the worldly truth of two-vehicles is only all dharmas dependently arising with emptiness nature, and deny the existence of the true mind, the thus-come-store, the original consciousness of nirvana—the consciousness on which all name and form depend. Evidently, they do not know and have not realized the worldly truth of two-vehicles. Such “sutras” are in fact the sayings from the ghosts or deities. Because those sayings are not from the real buddhas or bodhisattvas, the saying about the mantras which are able to eliminate the heavy sins of slandering three-jewels, the true dharma or supreme-meaning monks is totally inconceivable. All tantric practitioners should never believe those wrong teachings and not slander three-jewels. In this way, they can avoid the evil karma and will not regret after death.

As stated in The Sutra on the Original Karma of the Bodhisattva’s Garland:

If the bodhisattva of three sages or ten grounds slanders three-jewels, he will definitely fall to hell after death, and lose all his achievements of three sages or ten grounds.

The bodhisattvas of the tenth-ground, even with such supreme and subtle realization, can not rescue themselves from the heavy sins of slandering three-jewels, not to mention the ghosts or deities. Those ghosts or deities can not rescue themselves from the heavy sins, not even to mention rescuing the practitioners through mantras. All wise tantric practitioners should deeply contemplate this problem so that they can avoid their severe suffering karma in future endless eons. Therefore, all the teachings of eliminating heavy karmic retribution through chanting mantras inThe Great Sun Sutra, The Diamond Peak Sutra, etc. are not trustable.

5.4 The hand-seal and mantra

Tantric practitioners must learn hand-seal (mudra). The purposes of making hand-seal are to establish the symbol of seed-nature and use the symbol, with the help of mantra-chanting, to eliminate illusions, realize nirvana, attain the vajra-throne (diamond-like indestructible throne, a metaphor for enlightenment) and become a buddha. As stated in The Great Sun Sutra:

At that time, Bhagavam Vairocana observed the assembly, and told Secret Master Vajrapani: “Secret Master! There is a symbol that possesses the same sublimity as that of Thus-come One and is the same as that of the sentient beings of the dharma-realm. Bodhisattvas ornament their bodies, roam over all destinies during their births and deaths, and symbolize themselves by this great bodhi banner in all assemblies of Thus-come One. All gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras,mahoragas, humans, non-humans, etc. circle around it with respect, accept the teaching and behave. ...” ^{[Taisho Tripitaka, pp. 24-30, Book 18, Vol. 4]}

After saying that, he expounded various kinds of hand-seal as follows:

Then, Bhagavam stays in the samadhi of non-harmful power and proclaims the mantra of entering all Thus-come Ones’ samaya (basic doctrine, here means entering the “equally-arriving” state in the dual operations of bliss and emptiness during the practice of Couple-practice Tantra) which pervades the female consort. He says: “… (mantras)” Secret Master! Such a female consort manifests all Thus-come Ones ground, the realm of non-transcending three dharma ways, and the perfect ground ofparamita. It is the appearance of secret seal. One should join one’s palms together with space in between, and establish the two emptiness wheels of samadhi and prajna. As stated in the verse: “This is the great-seal of all buddhas for saving the world; the samaya of the true enlightenment dwells on it.” ^{[Vol. 4]}

It means that this hand-seal is all buddhas’ great-seal, where the samaya of all buddhas’ true enlightenment stays. However, after making such hand-seal and chanting the mantra, they still know nothing about the eighth-consciousness and the prajna wisdom realized by the seventh-stay bodhisattva. Being as the still unenlightened ordinary persons, how can they say that they will be able to achieve the samaya through the hand-seal and mantra?

Moreover, it is impossible for all buddhas’ samaya to dwell on the mantra and hand-seal because the hand-seal and mantra belong to the dependently arising dharma. One should not regard the representation (hand-seal) of something as that thing (samaya) itself. (Note: The tantrichand-seal use the left-hand palm for samadhi, while the right-hand palm for prajna. Each finger joint has its specific meaning as referred to in the appendix of this book. Once understanding these meanings, one will know all the meanings of various kinds of hand-seal in tantras.)

The Great Sun Sutra further states:

Make both the samadhi and the prajna hands into fists, put the emptiness wheel in the palms, and extend the wind wheel. This is the hand-seal which purifies the dharma-realm. The mantra states: “… (mantras)” Then use equally the five wheeled fingers of both the samadhi and the prajna hands, turn over and hook each other alternately, and make the two emptiness wheels confront face to face. As stated in the praise: This is the supreme vow and the hand-seal of auspicious dharma-wheel. Those world savers all turn this wheel. The mantra states: “… (mantras)”^{[Vol. 4]}

By only making the hand-seal and chanting the mantra, not to say any other thing, they can turn the dharma wheel and let sentient beings know and realize the dharma. How can it be believed?

The Great Sun Sutra also states:

Further extend both the samadhi and the prajna hands, and joint palms in a gesture as taking the refuge; hold fingers as a wind wheel, while placing the two emptiness wheels on top of them, with the shape like the script “Gha.” The praise states: This knife hand-seal of great wisdom, as the buddha’s saying, can cut off all views, such as the inherent view of body. The mantra states: “… (mantras)” ^{[Vol. 4]}

However, after making hand-seal and chanting mantra, it is impossible for any person to cut off the inherent view of body. In fact, the inherent view of body is the self-attachment which corresponds to Manas consciousness. Only after realizing the falsity of self of Manas rather than making hand-seal and chanting mantra, one can then cut it off. Therefore what The Great Sun Sutra states about the hand-seal and mantra is illusory thinking.

Again, The Great Sun Sutra states:

Use both the samadhi and the prajna hands and join both palms with some space in between. Bend the fingers as two emptiness wheels, while twisting them into a shape like the script “Kha.” The praise states: This is the supreme vow, the auspicious hand-seal of dharma-shell. The masters in the time of all buddhas and the bodhisattvas of world saviors all say that the clean dharma can lead to tranquil nirvana. The mantra states: “… (mantras)”^{[Vol. 4]}

Such realization of nirvana is quite different from what Buddha said in The Agama Sutras. It is the “heretical nirvana” that only exists in Tibetan Secret Schools, but not in Buddhism. In fact, there is one and only one kind of remainderless-nirvana which transcends the three-realms. If the nirvana, invented by Tibetan Secret Schools, differs from what Buddha said, that nirvana is definitely not the true one. Consequently, thosetantric “sutras” are not the Buddhist sutras either. Therefore the ancient and modern tantric patriarchs who have realized nirvana all fall in the perceptive mental states and never cut off their conscious self-view. They are actually the heretical ordinary people who have attained the tantricnirvana only.

The Great Sun Sutra then states:

Use both the samadhi and the prajna hands to join both palms together, then spread them in a shape like a strong script “Ta;” hold the two fingers of the earth wheel and two fingers of the emptiness wheel, while combining both the fire and wind wheels. The verse states: “This is the lotus of auspicious vow; which is the indestructible vajra-thrones for all buddhas and world saviors; the enlightened one is named the buddha, from which the bodhi and the buddha’s sons are generated.” ^{[Vol. 4]}

This saying is also different from what Buddha said. The vajra-throne and the realization of bodhi, as expounded by Buddha, are generated from the correct awareness on Liberation-way and Buddhahood-way, as well as from the personal true enlightenment of the right view. Those people, entitled Buddha’s sons who personally realize Liberation-way and Buddhahood-way, can all witness the vajra-thrones and Boddha’sbodhi, which are never generated through the hand-seal or mantra.

The Great Sun Sutra also states:

Further use both the samadhi and the prajna hands to form the five wheels inward as fists and establish the fire wheels; set aside the two wind wheels, and bend the two fingers of the emptiness wheels in parallel. The verse states: “This seal is the great-seal, the crown of Thus-come One. If the practitioner makes this hand-seal, he is the same as World-honored One.” ^{[Vol. 4]}

The “buddha” of Tibetan Secret School said: Upon chanting the mantra with the corresponding hand-seal, one becomes a buddha. If that had ever been true, World-honored One would not have needed to travel to many places and deliberately expound dharmas to the sentient beings for forty-nine years. It would have been very merciful for him by just empowering the sentient beings, teaching them the hand-seal dharma, and asking them to chant mantras accordingly to enable all disciples to attain Buddhahood in one lifetime! How easy were it! However, we see that none of the ancient or modern tantric patriarchs who make such hand-seal and mantra-chanting have ever realized the general-phenomenon-wisdom ofprajna, or “the emptiness of the subjective and objective aspects of taking”, which are described in the four preparatory practices of exoteric Buddhism. Those patriarchs still fall in the heretical view of eternalism. It is meaningless to say about becoming a buddha with such false thinking.

Again, as stated in The Great Sun Sutra:

Furthermore, make the prajna hands into fists and extend both the fire and the water wheels, while putting the emptiness wheels beneath them. The verse states: “This is entitled all buddhas. Depending on compassion, the world gives births to the eyes. Setting the perception upon the eye scope, the wise person will attain the Buddha eyes.”^{[Vol. 4]}

As we examine the past and today’s tantric patriarchs who practice according to The Great Sun Sutra, none of them have ever attained the Buddha eyes, or even the lower level achievements like the dharma eyes, wisdom eyes, or celestial eyes. Why? If someone has the dharma eyes, he can clearly identify where all the past and modern patriarchs’ views and their enlightened levels or fruitions are. He will never misjudge them. If someone has the wisdom eyes, he can definitely know whether any of the tantric patriarchs got enlightened or not. If someone has the celestial eyes, he can understand whether the currently revealed “buddha or bodhisattva” is disguised by the ghost or deity or not. He is capable of judging whether the dharma, proclaimed by them, is believable or not, so as not to be confused by the ghost or deity.

However, by speculating the enlightened levels, the practice methods, the transmitted dharmas, and the oral instructions of all the past and modern tantric patriarchs, we understand that all of them follow the sayings of the ghosts or deities. They have fallen in the dharmas corresponding to them, but not Buddha. Hence, it is very illusory to think that one can attain the Buddha eyes through practicing hand-seal and mantra as mentioned in those “sutras.” Therefore, if tantric practitioners want to extend their eye scopes according to the hand-seal and mantra, none of them can attain the Buddha eyes, or any other lower level achievements like the dharma eyes, the celestial eyes, etc.

“Buddha Great Vairocana” in The Great Sun Sutra then mentioned various kinds of hand-seals and mantras, totally one hundred and thirty-one kinds, and concluded:

Secret Master! Such supreme hand-seals of Thus-come One arise from the faith and understanding to Thus-come One. Those are the same as bodhisattvas’ symbols and are innumerable. Also, Secret Master! You should know that even the deportment, behavior and cease of the body all are the secret hand-seals. Various speeches transmitted by the tongue all are the mantras. Therefore, Secret Master! The bodhisattvas who have brought forth the bodhi minds and practice bodhisattva’s conducts should dwell on Thus-come ground and draw the altar. Any behavior against this is the same behavior as slandering all buddhas and bodhisattvas, or offending against thesamaya precepts, destined to fall into the evil ways. ^{[Vol. 4]}

If someone, who is totally ignorant of Buddhahood-way and Liberation-way, has practiced hand-seal and mantra according to this “sutra” and proclaimed his attainment of the Buddha ground, he has committed the heavy sin of severe deception and is destined to fall into hell for unlimited sufferings after death. However, such a hell-destined person, who will fall into hell for the reason of slandering buddhas or bodhisattvas, threatens those bodhisattvas who refute the tantric evil views. It is just like a thief yelling for help to catch the thief, but he himself is exactly that thief. This really reverses the fact!

What mentioned as “Great Vairocana” in The Great Sun Sutra is in fact not the true “Great Vairocana” stated in The Flower Garland Sutra.The ancient tantric patriarchs falsely took the teachings of ghosts and deities for the “Great Vairocana’s” teachings. Those tantric teachings are absolutely not the true dharma expounded by Buddha. Being the reward-body buddha, the real “Great Vairocana” will expound the teachings of all-seed-wisdom. How could He take the heretical view of eternalism for the Buddha dharma? How could He take the heretical lustful methods for the ultimate Buddhist practice? By taking the heretical views for the teachings of buddhas or bodhisattvas, the tantric patriarchs have conducted a major mistake! It is very delusive to pursue Buddhist fruition and realization through making hand-seal and chanting mantra, such kinds of teachings are all from ghosts or deities.

There are only two major ways to the realization of the Buddha dharma: Buddhahood-way or Liberation-way. There is no other Buddha dharma than these two. Although Tibetan Secret Schools proclaim they can achieve the ultimate Buddhahood through hand-seals and mantras together with the operation of visualization, we have not seen any of the tantric patriarchs, starting from ancient India till nowadays, who can really see the way of great-vehicle or two-vehicles. None of them have ever cut off the self-view of the perceptive mind. They have not even realized the view of sound-hearer’s first fruition, not to mention the prajna view of true reality that the bodhisattvas of great-vehicle have realized.

Owing to this, I would like to pervasively persuade all wise practitioners of Tibetan Secret Schools to contemplate the following questions: “What is my intention to learn the tantric dharma? Whether do the doctrines of the tantric dharma conform to the true doctrines of the Buddha dharma?” After deliberately thinking over it, they should firmly make a decision and select the right way to go. With that right decision, they can avoid wasting money on the heretical dharma, keep away from the joint evil karma of destroying the correct dharma, and choose the right way to learn the genuine Buddha dharma in order not to waste their time. Because of going on the right way, they may realize prajna and understand the true meanings of the great-vehicle sutras, or even practice the seed-wisdom of consciousness-only and attain the achievement of the ground level. Following this way, they are the really wise practitioners.

Moreover, in Highest-yoga Tantra, there are two other kinds of hand-seals: One is the karma-seal; the other is the wisdom-seal. The karma-seal is in fact to treat the young girls who really participate the couple-practice as the seal of the greedy way. Those girls are also called buddha-mother, goddess, or wisdom female consort because they have pudenda that can let the tantric practitioners experience the “Buddhahood” wisdom of the union of bliss and emptiness during sexual intercourse. Because those girls really offer their bodies, not by visualization, to the tantric practitioners for practice to become buddhas, they are called karma (activity)—because they are physically co-practicing and enjoying the happiness. By contrast, the male practitioners’ sex organs also allow the tantric female practitioners to proceed couple-practice. In a general sense, the male consort is also called the karma-seal for the female practitioner. However, the karma-seal usually refers to the female one.

The wisdom-seal is in fact the visualized female consort, but not a real one. In case that a real female consort is not available, or the real female consort is not allowed for the tantric lamas who do not want to abandon the precept of leaving home yet, they can only practice the union of bliss and emptiness of couple-practice with a visualized female consort. In such a case, it is not the karma-seal. Because the visualization can also let practitioners generate the “wisdom” of the union of bliss and emptiness, the visualized female consort is called the wisdom-seal.

Moreover, there is another saying: If the female tantric practitioner has already realized the union of bliss and emptiness, as well as the dual operations of bliss and emptiness, she becomes the guide who can teach the male practitioner during couple-practice and make them realize the union of bliss and emptiness as well as the dual operations of bliss and emptiness, which are the fruition of the “reward-body buddha”. Because of being able to let the male practitioners realize the “wisdom” of Couple-practice Tantra, this kind of female practitioners is called the wisdom-seal. Please refer to Chapter 8 and 9 for further details about the karma-seal and wisdom-seal.

5.5 Dream-yoga

The tantric Dream-yoga means that practitioners can practice and verify the Buddha dharma in the dream. As explained by Yogi C. M. Chen:

The dream will tell us if our many inherent habits are good or bad. From the manifestation of dreams, one can predict the place where one’s body of the intermediate state (bardo body) will reside. One should use the wisdom hand-seal to practice such kinds of cause-and-effect. Those states have never been broadly mentioned. The infatuated dreams will lead to transmigration. The antidote for transmigration is through the un-infatuated dream. As explained in the sutra, those tenth-ground bodhisattvas have few dreams because of holding the flawless realm. The buddha has no dream at all since he is flawless and away from the conditions of formation and intention. For those who are practicing channel-Chi and bright-drop, they can know if the channel-Chi, etc. are good or not through the dream. The states of today’s dream are roughly similar to those of the time after death. Hence the buddha said: “When reborn through consciousness transference, each one has his specific rebirth path. The place where one will be reborn is the same as where one frequently visits in the dream.” Someone might ask: “What are the expediency of change in the dream and its merit and virtue?” The answer is: “One should attain the mastery on all revealed states of one’s mind and the conditioned dharmas of one’s intentional deeds; then one can change the dream states.” Hence, as stated in the verse: “One should practice the wisdom hand-seal (Couple-practice Tantra). During the learning process, one should discriminate on such scenes as the goddesses and the deities dwelling in myriads of mansions, every buddha temple around and all changeable states. Then, one will be able to gradually perfect all states. It is easy to accomplish by means of comprehending the dream states, meditating upon what in the dream states, and changing the dream states. Therefore, Nagajuri and the others had said: One should practice the dual operations of bodies in phantasm. ^{[34: 433]}

Such Dream-yoga practitioners claim they can check if the conditions of the energy-channels and Chi are good or bad through the dream states. They can also check themselves over the sickness during dreaming. As stated:

How do dreams reveal the appearances of the objects? The symptoms of the stomach sickness are obvious in the evening; the gall bladder sickness happens at midnight; and the sickness of the breath system occurs at dawn. All of them differ in their appearances according to various conditions, as described in many different places oftantras. For examples, in the dream functioned by the breath system, one will see the blue ground, something such as clothes shown in blue or black, black birds flying in the sky, one riding a deep blue horse, or one staying in a clear and pure state; in the dream functioned by gall bladder, one will see the bright red or yellow clothes and the golden ground, etc. … ^{[34: 431-432]}

As stated again:

Someone might question: “As the previous three states of the breath system or the others, those dreams should arise from afflictions. But, why those bodhisattvas still have dreams even they are purified, flawless, and free from all affliction aggregates?” The answer is: “All their dreams arise from the flawless realms. Although they have cut off the three-realm afflictions since dwelling on the first-ground, they still can generate the dreams of flawless realms because the flawless karma can produce the supports for aggregates, fields and divisions, and combine with them.” ^{[34: 434]}

Dream-yoga is named because the practitioners claim that they can foretell the illness through the dream states, or substitute the good dream for the bad one. Such kind of practice can never help people realize the true reality of the Buddha dharma. All the enlightened persons can know that it is in fact a useless illusive thinking.

Moreover, the state of no dream is attained by the arhat who has already realized dual-liberations rather than the one who realized the wisdom-liberation only. It can also attained by the bodhisattvas who are the third-ground or over, not necessary to be the Buddha ground. Therefore, we can know that the tantric patriarchs teach and practice the Buddha dharma based upon their personal delusive thoughts.

In order to transform the dream from the flawed conditioned state to the flawless conditioned state, one should eliminate the self-view and self-attachment rather than practice the wisdom-seal of illusory dual operations in the greedy way. It is impossible to achieve knowing, practicing and transforming the dream states through the cultivation of Couple-practice Tantra because all those attainments of dual operations or union of bliss and emptiness are still the sexual greed of desire-realm. Bodhisattva Nagajuri never persuaded people to practice Couple-practice Tantra. He already realized thus-come-store and attained the way-seed-wisdom, and hence it is impossible for him to recognize the illusive heretical tantras.After Bodhisattva Nagajuri’s death, the tantric patriarchs purposely slander him by saying that Couple-practice Tantra is his saying.

As stated in The Six Yogas of Naropa:

No matter where the body is, one knows that the contact of one’s six sense organs is all empty. Such realization is the enlightenment. By getting used to seeing the emptiness in the daytime, one can then do it in the dream too. If one can do it in the dream, one will attain significant merits and virtues. For example, at Buddha Kasyapa’s living time, there was a king who had a concubine whose body was fragrant. The king loved her very much. One day, the king went on a trip but left his concubine at home. He missed her very much during the trip. Then at night, he dreamed her and they had a very good time. It had been so real until the king woke up from the dream. He realized the theory of emptiness of form from the dream. It is good for the practitioner to practice all dharmas being empty. It is even better on the merits and virtues if one can do it in the dream. If one can practice emptiness well in the daytime, one will do it naturally in the dream too. It is better to have the dream at AM 1:00 ~ 2:00 because the mind is the clearest during that time. The real method is to practice the triangular small chakra at glabella and the reward chakra at throat, i.e., thinking all dharmas being empty there. It is very important for one to keep a good mind during practice. An evil mind will bring forth the evil dream accordingly. One should keep the mind clear so as to be able to observe everything clearly. In summary, one must be totally doubtless during practice. Having complete faith is the key for the best achievement. There are many different kinds of dreams such as good, bad, bright or dark ones. In case the demon comes, one can expel it by thinking of benefiting others. One should pray and make offer to the deity asking for protection. One should frankly speak to the deity about all what has been done, isolate oneself from external disturbance, practice in the daytime, and dream at night. During dreaming, it is good if one can clearly understand that one is dreaming. If one mistakes the dream for the real during dreaming, it will be very bad. For practice in the daytime, one should regard everything as the dream and pray to the buddha for his empowerment so that one can keep the good deed all the time. One should practice like this way until falling asleep. Even in the dream, one should keep the same mindset as one’s practice in the daytime. There are three kinds of practice in the dream: Firstly, practice the reward chakra at the throat. This chakra contains sixteen buddhas and they can let one know if one’s deeds are good or bad. In the chakra,there is a female sky walker of Naropa too. During the practice, one should visualize one’s guru above the head and pray to him for one’s intention. Then, one should practice the “Om” seed-syllable in the central-channel of the reward chakra, which was taught by Buddha Sakyamuni. There is another method to practice the count in the central-channel. As stated by Tsongkhapa: “The sutra refutes the latter practice that it does not have any merit or virtue.” Therefore, one should practice according to Buddha Sakyamuni’s teaching, which is always correct. (Note: The second and third kinds of practice are missing in the original cited document.) ^{[62: 246]}

The oral pithy instructions mentioned above are exactly the practice method of Dream-yoga in The Six Yogas of Naropa. Due to misunderstanding the real meaning in both Buddha dharma and yoga, such practitioners can never correspond with the yoga of the Buddha dharma. The yoga of the Buddha dharma means eliminating the self-view and self-attachment in the liberation way, or, in the Buddhahood way, realizing the true reality of all sentient beings’ dharma realm—the inherent, self-natured and pure nirvana of the thus-come-store. It is definitely not the tantric version of “all dharmas being empty”, which ignores the dharma-realm’s true reality—the existence of the thus-come-store. All the theories of emptiness will become no cause-and-effect and fall into the heretical nihilism if leaving aside the eighth consciousness, the thus-come-store.

Moreover, in the tantric Dream-yoga, one should always practice the throat chakra in the central-channel, the visualization at the throatchakra, and the visualization of the guru above the head, etc. As a mater of fact, all these have nothing to do with the Buddha dharma. Hence, Dream-yoga practice is meaningless, and not the Buddha dharma at all. What their saying that “Buddha Shakyamuni had told about the visualization of syllables in the channel” was in fact fabricated by those ancient tantric patriarchs, who falsely proclaimed that it is from the sutra of Buddha Sakyamuni. In all sutras of the three-vehicle Buddha dharma, none have ever found such saying that the visualization of seed syllables is an orthodox practice method. Hence, the practice method of Dream-yoga is wrong at the beginning. As a result, one will fall into the heterodox states if he diligently cultivates that method. They look for the Buddha dharma but neglecting the true mind. That is exactly the heretical way. Henceforth, practitioners who crave for the Buddha dharma should practice according to the right theory of Buddhahood-way and Liberation-way, not Dream-yoga.

It is a tantric illusory thought to cultivate the Buddha dharma in the sleep. For example, as stated by Yogi C. M. Chen:

The dharma-body is unconditioned and belongs to the secret of dharma nature. However, the buddha, based on his experiences in attaining the buddha’s fruition, discovered that many situations can manifest the clear light of dharma nature and emptiness nature, such as in drunk, in sexual intercourse, in empowerment, in the practice of breathing, in entering the central-channel, in coma status, on the verge of death, in sound sleep, etc. Those situations are stated in The Hevajra Perfect Stage. The Orally-Taught Treatise states, “The bliss of dharma-body pervades emptiness, death, coma, sleeping, yawn, and sneeze. Its existence can be perceived in an instant.” Since it happens only in several instants, all beings are hardly to detect it. But the buddha can detect all beings’ clear lights which emit and disappear so quickly. Therefore, with his great compassion, he revealed this secrete method to let practitioners cultivate the clear light of dharma-body during sleeping without dream. The entire canon of the greedy way is exactly the expediency of intercourse, which use the Chi-practice and bright-drop to generate four kinds of bliss and emptiness in order to meet the secret of dependently-arising. ^{[34: 19]}

Also, as stated in The Six Yogas of Naropa:

What so-called practice is exactly visualization. The method which used in Kalachakra is slightly different from what described above. During awaking, one should cultivate the great-happiness chakra on the head and the navel chakra at the navel. During sleeping, one should cultivate the reward chakra at the throat and the happiness-protecting chakra at the private place. When asleep without any sense, one should cultivate the dharma wheel of the heart chakra. ^{[62: 77]}

All such kinds of talks are just illusory assertions and thinking. Only through the mind-consciousness can one learn the mundane or supra-mundane dharma; excepting the mind-consciousness, there is no other way to practice all dharmas. However, the mind-consciousness will stop functioning under the following five situations: in sound sleep, in coma status, in deceased status of death, in the samadhi of no-thought, or in thesamadhi of extinction. The mind-consciousness can never practice any dharma in sound sleep without dream. This truth had been frequently expounded by World-honored One in The Four Agama Sutras and the great-vehicle sutras. This is also a common sense for all medical doctors and ordinary people. However surprisingly, those tantric gurus who “have the best wisdom” proclaim that they can visualize the dhrama chakra at the heart or practice the luminosity of dharma-body during sound sleep without dream. They are really saying nonsense. How can the wise people believe it?

Furthermore, the luminosity of dharma-body manifests all the time rather than for just instants. This is the first-hand experience of those really enlightened persons in the exoteric Buddhism. After getting enlightened, the practitioner can observe that the dharma-body always reveals and never disappears even for an instant. Nevertheless, those tantric masters assert that the dharma-body only reveals for an instant. Therefore, they teach their followers to look for the dharma-body when in drunk, in sexual intercourse, in empowerment, in meditation, in a coma, in dying, or in sound sleep. It is obvious that Tibetan Secret Schools mistake the clear state without any notion of the conscious mind for the dharma-body of true-suchness. In such a way, they claim that they have attained the true-suchness of the Buddha ground. They are ignorant of the fact that “the dharma-body reveals all the time, and never disappears even for any instant.” They are really the heretical schools that entirely misunderstand the Buddha dharma.

If one wants to realize the dharma-body, i.e., the eighth consciousness, one should verify it when one is conscious. Without the conscious mind, can anyone realize the dharma-body—the eighth consciousness? Who is the one cultivating the Buddha dharma? All those tantric masters are ignorant of the true reasoning way, and always try to convert the conscious mind into the dharma-body of true-suchness. They all fall into the delusive thoughts and have many loopholes in their assertions, which are criticized in my books frequently. In summary, tantric masters teach their disciples to practice Dream-yoga due to their delusive thoughts. It is entitled the wicked teaching for them to do so.

Chapter 4 　 Nectar

2011-09-04T23:51:00.000+08:00

4.1 The five nectars

Nectar is usually offered to “buddhas,” “bodhisattvas” and dharma-protectors. There are numerous types of nectar in Tibetan Secret Schools, some “extremely inconceivable” to outsiders. In his book, Studying Buddha Dharma through Buddha Dharma, Master Yin-shun said:

When Buddha Sakyamuni was still alive, the supreme offering was to follow the Buddha’s teachings. After His death, offerings became nothing more than lighted lamps, incense and flowers. The disciples of Tibetan Secret Schools worship ghosts and deities, and their offerings include liquor and meat. The so-called “five nectars” are urine, excrement, bone marrow, semen, and menstrual blood. Moreover, there are “five meats”: dog meat, beef, mutton, elephant meat and human flesh. It appears absurd to ask for Buddha’s care and protection with such offerings. ^{[pp. 146-147]}

The above records were not fabricated by Master Yin-shun. Such examples of offerings do exist in Tibetan Secret Schools and have been recorded in Yogi Chen’s Literary Work Collections.

Except for the aforementioned twenty-five offerings, there must be five meats and five nectars in the jeweled vase. The five nectars are: 1. the “great fragrance”—the fragrant excrement. The excrement of a practitioner with the achievement of merit and virtue has the scent of sandalwood. 2. the “little fragrance”—the fragrant urine. The urine of a practitioner with the achievement of merit and virtue is fragrant. 3. the brain—the brain of a Tibetan practitioner with the achievement of merit and virtue, preserved after his death, as in a sky funeral (i.e., feeding big birds). 4. the red bodhi—the ovum of a female sky walker (dakini) (the menstrual blood of a female consort), not that of an ordinary woman, or the first menstrual blood of a virgin. 5. the white bodhi—the unejaculated semen obtained in the dual operations of compassion and wisdom of a yoga practitioner with the achievement of merit and virtue and with the realization of the emptiness-nature. The five meats are elephant meat, horse meat, human flesh, pork and dog meat. ^{[32: 678-679]}

In Tibetan Secret Schools, the excrement and urine of a guru are treated as nectars and called the great and the little fragrances, respectively. Yogi C. M. Chen said:

When I was once at Lushan, it had been snowing heavily for days and the feces-collector had not shown up for days. The feces bucket of my guru was full and the attendant lamas of my guru complained constantly. When I heard this, I picked up the bucket and walked on the snow to the usual disposal place to discard the contents, then washed and cleaned the bucket and put it back. My guru praised me very much. I reported to my guru, “Even if Guru asks me to eat the excrement, I will not refuse.” The excrement of Guru is the great fragrance and it is my pleasure to smell it. Another time, while I was at the Sino-Tibetan Buddhist College, Master Yan-ding presented me with some pills, which I took right away. Master asked me how I felt and I replied, “A burst of fragrance.” Then Master asked me if I knew what they were. “They must be some kind of tsampa (roasted highland barley flour) mixed with spices,” I replied. Master said, “Tsampa is indeed an ingredient of the pills but the most important blessed ingredient is the little fragrance of ancient lamas.” The little fragrance is the urine. I reported this to my master Kunga, and was about to express my admiration for the pills, Master Kunga could not wait to praise me first, “You have good faith. I knew it when I saw you tasting my urine without reluctance.” Such trivial things were very common in the old days. Even nowadays in Tibet and Xi-kang (in China), those things are still not uncommon. When I once meditated in solitude in a Guan-di temple in Lu-huo, Xi-kang, people came to ask for my urine occasionally. I could never have refused their requests. ^{[34: 732-733]}

Nectar is usually used in conjunction with the mandala (treasure-gathering bowl) offering.

In general, there must be 27 offerings in the bowl. These offerings are “Sumeru”, the four continents with the Sun and the Moon, the eight little continents, the seven treasures of the wheel-king, a jeweled vase, treasure mountain, trees, cattle, and rice. Other times there may be as many as 37 offerings. In addition to the above 27 offerings, there may be incense, flowers, lamps, graffiti, frolics, headdresses, songs, dances, eight offering girls, and large and small treasure caps. … The three-body mandala offerings are more than those of other schools. “Five stories” are offered to the dharma-body, reward-body, and embodiment. The entire dharma realm is offered to the dharma-body, which is far beyond the Sumeru and four continents; the permanently tranquil and luminous pure-land is the primary one in it. Five wisdoms, five elements, five meats, five nectars and the red and the white ultimate bodhis are offered to the reward-body. ^{[32: 1034]}

The nectars mentioned here are those mentioned before, certainly including the nectars mixed with the great and the little fragrances.

The five nectars also serve other purposes. When making offerings of impure food to “buddhas and bodhisattvas” of Tibetan Secret Schools or giving ghosts food, the five nectars may be used to “cleanse and eliminate” impurities. Tsongkhapa said,

As for the container used for nectars, The Sutra on the Secrets of Union names it the lotus container, which is a skull bowl (made from a human skull, also called a kapala. Refer to the photo on the cover page of this book.). Plates may also be used, as mentioned in An Ear of Grain Caught on the Guru’s Teachings. Platforms or copper trays, in The Red Great Power Sutra, or tile trays, in The Treatise on the Sublime Garland Sutra, may also be used. So, the nature of the offering container is quite flexible. As for the foods, noodles, beans, meat, fish, rice gruel, cakes, liquor, water, green onions, garlic, milk, etc., can be used as offerings, as described in The Treatise on the Sublime Garland Sutra and An Ear of Grain Caught on the Guru’s Teachings. It is also acceptable to use only noodles and water if the complete set of offerings is unavailable. As for the arrangement of the offerings, The Sutra on the Secrets of Union states, “The offerings include Yoga, fish, meat and other foods. The liquors are subsidiary. Other alcoholic drinks can be used as well. The water bowl is placed on the right, and the Yoga in front. All the offerings are cleansed and purified by the five nectars.” The sentence regarding liquors was translated in the Interpreting Treatise as “The liquors can make (them) delightful”. If meat and fish are included, they are arrayed on both sides. As for the cleansing and purifying, An Ear of Grain Caught on the Guru’s Teachings says, “The impurities can be cleansed and purified with nectar pills or by the nectar obtained through tantric practice (through visualizing the obscene liquid, descending in the sexual happy union of the father and the mother deities, to be the nectar).”^{[21: 531-532]}

These five nectars themselves, however, are quite filthy and nasty. How can they be used to cleanse and purify the impurities? It does not make any sense. A wise man should realize this.

4.2 Receiving nectar through dhyana

Receiving nectar through “dhyana” (meditation) comprises five categories and is described as follows:

1. Receiving nectar through food or drink: Those who want to take nectar through food “should not eat food that is spicy, too salty, or too hot. Those so called poor quality food such as wild garlic, liquor, sour liquor, rotten meat, fish, seedlings, etc., are also forbidden.”^{[61: 367]}There are five different kinds of food nectar: (1) “The nectar includes the leaves of white garlic, which are not spicy, leaf vegetables, noodles in soup, butter used for medicine, etc. After eating this nectar, one’s veins will gradually loosen up and not stand out on the skin, and achieve the utmost dhyana.”^{[61: 368]} (2) “Chewing a Tibetan fruit and sucking its juice is the key point of the ‘simmering watery milk’ nectar.”^{[61: 368]} (3) “Take some butter, three liters of milk, and 3.75 grams of water. Mix them well and then fry. The water and milk will evaporate. When scorched smoke comes out, take out the nectar and keep it in a clean container. Take a mouthful of it every time when the stomach is empty. Continue eating this way for one year, and one’s veins will not stand out as well.”^{[61: 368]} (4) “Three fruits simmered in honey: Take two-thirds of a Tibetan fruit, one-third of a Fructus Terminaliae Billericae (myrobalan), and a little Phyllanthus emblica, and grind them all together. Then mix them with sugar and grind them into powder. Finally, mix the powder with honey to make pills. Take the pills for one year and one’s veins will not stand out.”^{[61: 368]} (5) “There is also a so-called ‘the great fragrance simmered in honey’: First, follow the above guidelines of eating. Take one’s own great fragrance, obtained after abstinence from food of poor quality, and put it on a clean stone slate. Spread it with a wooden knife and dry it in the air. Mix some honey and butter with a little water; simmer until the water is evaporated. Grind the air-dried great fragrance into powder; then mix these two together and make pills with the size of sheep feces. Take one pill at dawn on the first day of each month. … Continue for one year, and one can attain the achievement of fasting without getting his veins stand out on the skin. All these approaches will become the supreme nectar achievements after the offering of bodhi mind.”^{[61: 368-369]}

2. Receiving nectar through behavior: Those who want to receive this type of nectar must avoid the following behavior to obtain it.

Those behaviors: staying in the raging fire or under the burning sun for a long time, sweating heavily, being exhausted and weakened, or staying up all night through. The key point of the so-called “receiving” nectar through behavior is to continuously practice the lotus-posture sitting and to keep body, speech and mind to be leisurely, unhurried, and away from being frightened. This is the leisurely and carefreely “receiving nectar.”^{[61: 369]}

3. Receiving nectar through Chi: “Practice any one of the seven-branches that a practitioner has learned previously or practice the supreme Chi practice of power at dawn.”^{[61: 370]}

4. Receiving nectar through bright-drop: “Practice any kind of bright-drop yoga. The supreme method, however, is to practice the white-hair-seed at one’s glabella because it can generate the most powerful body force, and one may thus attain dhyana very quickly. For other cultivations, one may practice receiving nectar while sitting.”^{[61: 370]}

5. Receiving nectar through hand-seal (mudra): “Receiving nectar through hand-seal is the same as that in the third empowerment.”^{[61: 370]}

The above includes the nectars which can or can not generate dhyana.

There is another nectar, named “the nectar for obtaining benefits and generating dhyana.” Through this nectar “the tantric dhyana” can be generated and “the greatest benefit of becoming a buddha” can be obtained. This is nothing more than the attainment of the obscene fluid and the associated mental experience through practicing Couple-practice Tantra:

In addition, as stated in the original verse: “the happiness of the five pure aspects.” It is associated with the nectar for “obtaining benefits.” If one wishes to achieve happiness throughout his body, or to have happiness everywhere, one must keep his breath (while practicing Couple-practice Tantra to the state of orgasm), and then take a deep breath, cross the vajra fists over the chest, look up a little bit and get used to the change of views. The five nectars may then be transformed into pure aspects, and happiness will be generated throughout the body. The initial symptom of the fine hair standing up on the skin can only result in a little happiness. Afterwards, the experience of happiness, mixed with pains, shows up remarkably. Next, the feeling of body shaking comes up from the bottom and then spreads over the channels of the entire body. Finally, one may reach a state of the union of emptiness and bliss. When the state remains persistently, everything can be generated. No fault occurs.” ^{[61: 370-371]}

There is another nectar with which dhyana can be generated without fault associated with it.

The original verse says, “Receiving nectar without being away from the feelings of the five sense-organs.” “No fault” means that the consciousness concentrates on where the happiness is generated. In addition, practice the key step of guiding tranquility and wrath by words three times. Then, happiness can reach any place or faculty where the pain or happiness was not generated before. The happiness generated from the faculties and the dhyana can stay away from all faults as well.^{[61: 371]}

In other words, at the moment of “the dual operations of bliss and emptiness” or “the union of bliss and emptiness,” the practitioner concentrates on the experience of happiness, he or she may stay away all kinds of greed. And, according to “the key step of guiding tranquility and wrath by words (following the detailed oral teachings of one’s guru)”, the practitioner can experience happiness throughout the faculties of the whole body. If one can concentrate on the happiness and emptiness in this way, remain in such “samaya” and “have no attachment at all”, then one has attained the nectar which can generate dhyana and keep oneself away from all faults. This is another type of “receiving nectar.”

Moreover, nectar may be received in three different ways depending on one’s practice and the level of attainment in “the guiding way of the realm nectar.” (Realm here refers to seed, specifically semen.) These methods of receiving nectar are: the experience of equal and uniform nectar, the experience of increasing power of nectar, and the experience of wide expansion of bright-drop.

For the receiving experience of equal and uniform nectar, the original verse says, “The five nectars and the five bodies of Thus-come One are equal”. This means that after self-blessing with the five equal and uniform nectars, and performing the “internal dependently-arising,” one’s experience from outside has three different grades: the highest grade of equality and uniformity is associated with the five Thus-come Ones, the middle grade is associated with the buddha’s sons, buddhisattvas, etc.; the lowest grade is associated with the five-color light, etc., which arises from the response.

For the receiving experience of increasing power of nectar, the original verse says, “Silla and the sun.” It is supreme because the menstrual blood obtained from one’s mother is kept and held by the power of the operation in the right blood vessel. After experiencing “the increase of power”, one can attain a feeling of ease with other nectars. … The original verse also says, “Carbu and the moon.” This means that the white bodhi obtained from one’s father is placed at one’s glabella and is kept and held by the power of one’s left seminal channel. After “the increase of power,” one can attain the feeling at ease with other nectars.^{[61: 478-479]}

For the receiving experience of wide expansion of bright-drop, the original verse says, “In the fine channels, there are tiny bright-drops and starlets.” This means that there are tiny bright-drops which spread over and widely expand within the 72,000 fine channels. … Through the explanation of the mundane way, the guiding ways of nectar in the supra-mundane way should be realized.^{[61: 479-480]}

The above three are combined together and named “The Guiding Way of Realm Nectar.” Their sayings are essentially heretical and evil views. After reading the above explanations, the reader will realize the essence of Tibetan Secret Schools, and it will be unnecessary to say more.

4.3 Irrational attempts to achieve dhyana through nectar

The practitioners of Tibetan Secret Schools follow the false ideas: attempting to achieve dhyana by means of nectars. For example, the realm nectar mentioned in Section 4.2 is receiving nectar without leaving the feelings of five sense-organs. They wish to achieve dhyana from “receiving nectar” of Couple-practice Tantra (more details in [61: 371]). They also wish to achieve the five bodies of Thus-come One through “the guiding way of realm nectar” (detailed in [61: 478]). However, those approaches of tantric practice have never corresponded to the two true great dharma-doors (practice methods) of nectar told by Buddha Sakyamuni. These two great dharma-doors of nectar are Liberation-way and Buddhahood-way. Since nectar is the best food in the desire-realm heaven, it is used here as an analogy of the best two supra-mundane practice methods. This does not mean that the nectar of desire-realm itself is the best substance to aid in practice.

Nectar, a substance, is a dharma of the desire-realm heaven, and it is essentially the food of the beings in the desire-realm heaven. Such a conditioned dharma in the mundane world is a dharma of food and drink in the desire-realm which is the lowest among the three-realms. Therefore, it is impossible to benefit any practice and realization on the Buddha dharma by means of it. Why do I say that nectar is the dharma of food and drink in the desire-realm heaven? It is because nectar is a tangible food and only exists in the desire-realm heaven. There is no such a dharma in the form or formless realm heavens. So, nectar is the lowest grade dharma in the three-realms. If the reader wants to know all the details, please consult another book of mine, The Nectar and Dharma Rain. Those details will not be repeated here.

Nectar is a conditioned dharma in the desire-realm, but the dharmas of Liberation-way and Buddhahood-way are all unconditioned and beyond the three-realms. How can a conditioned dharma in the desire-realm benefit the unconditioned dharmas that are beyond the three-realms? It does not make any sense. In addition, the dharmas of Liberation-way and Buddhahood-way are all formless; they are purely mental dharmas. Nectar is a material dharma in the desire-realm and is the lowest grade in the three-realms. How can it be an auxiliary condition of the non-material dharmas beyond the three-realms? Nonsense!

The reader should know that the cultivation of Liberation-way, which can help practitioners transcend the three-realms, is purely intended to cut off the self-view and to extinguish the self-attachment. To cut off the self-view, one should start to cut off “the ego of the perceiving mind” that receives the obscene feeling through the “reception of nectar.” One should observe that the perceiving mind which feels pleasure is illusory and unreal. This mind can not travel to future lifetimes, does not come from previous lives, and can only exist for one generation. By performing such observations to cut off the self-view of “the ego of the perceiving mind being true and indestructible,” one can then begin to realize Liberation-way. After that, one should extinguish the self-attachment, and not allow the Manas consciousness, the mind-root, to cling to oneself again. One may never take the Manas, which discerns and thinks all the time (makes all decisions), to be the indestructible mind again. One can then extinguish the self-attachment, and completely realize Liberation-way.

All the concepts of the “realm nectar and receiving nectar” of Tibetan Secret Schools regard the perceiving mind as permanent and indestructible, and as the “nature of emptiness.” The practitioners also observe the “feeling of pleasure” experienced in the dual operations of bliss and emptiness to be formless, colorless and everlasting, and regard it to be the “nature of emptiness.” They wish to permanently keep their perceiving minds in such a state of obscene pleasure and name it the dual operations of bliss and emptiness or the union of bliss and emptiness. In fact, they have not yet cut off the self-view and still cling to the ego. They have not cut off the “attachment to the desire-realm,” not even to mention the “attachment to the form and formless realms”. They think that the realm nectar and receiving nectar can allow practitioners to stay away from the suffering of three-realms and allow them to attain liberation, and call this attained state “the union of samsara and nirvana.” All these are indeed illusive and false thinking.

The final goal of the practice of Buddhahood-way is to attain all-seed-wisdom. The fundamental aspect of the practice and realization of all-seed-wisdom is the personal realization of the way-seed-wisdom. The basis of the way-seed-wisdom is the general-phenomenon-wisdom of prajnathat arises from the realization of the eighth consciousness—the thus-come-store. Hence, the foundation of the Buddha’s bodhi widsom is the personal realization of the eighth consciousness—the thus-come-store. The ancient and today’s Tibetan gurus and their disciples have not followed the correct way to practice and independently created the nectar dharma that deviates from Buddhahood-way and Liberation-way. They attempt to realize Liberation-way and attain the Buddha’s bodhi wisdom through it. They become the people who seek the dharma outside their minds. Such wrong and evil views will make them permanently isolated from Buddhahood-way and Liberation-way, and from Buddhism as well. After practicing diligently and spending lots of time, money and effort, the practitioners of Tibetan Secret Schools remain ignorant of the true great nectar dharma-doors. What they attempt to find is nothing but the nectar of the desire-realm that is still a flawed and conditioned dharma. Aren’t they stupid indeed? To be wise men, those dharma-kings, living buddhas, rinpoches and the practitioners of Tibetan Secret Schools should think about these issues very carefully.

In addition, there is another type of nectar, practiced through visualization, that can benefit one’s body and mind. Tsongkhapa said:

When one is tired during practicing, an expedient way of recuperation is mentioned by Ran-deng-xian in The Collection of Esotericism: “Visulize that a moon with the seed-syllable Om on top of one’s head drops the uppermost-mind water that satisfies one’s body, speech, and mind; the water should be dropped as described in tantras.” To paraphrase, imagine that a moon disc with seed-syllable Om up above the head drops the nectar and fills the whole body with it; all motes of dust are moistened. TheVajra Auapicious Rice states: “Imagine that one breathes in and out, guides and conjures the nectar flushing from the top.” Discussant Stillness said: “Through the seed-syllable Om, light comes from ten directions. Then the practitioner makes the light enter his body by using his life power. It then operates in the channels all over his body.”^{[21: 530]}

Taking such a visualized nectar as a real substance that can benefit one’s body and mind is very much like a very hungry and poor fool trying to draw cakes on paper to appease his hunger. How can such understanding and views be correct? A wise man should think carefully and will know they are absurd.

Though five nectars and five lamps are in such a sequence as described in The Treatise on the Sublime Garland Sutra and An Ear of Grain Caught on the Guru’s Teachings, it is also mentioned in An Ear of Grain Caught on the Guru’s Teachings that, “Fully understanding such behavior, appearance, and the nature of the five wisdoms is the five Thus-come Ones, also known as five lamps or five conjurations.” The five lamps or five conjurations are called the five Thus-come Ones here. A Crop of Teachings also says, “Ratnasambhava, Amitabha, Amoghasiddha, Aksobhya, Vairocana are the five conjurations.” But the sequence is as described here. Therefore, the first five seed-syllables generate the five meats, starting from the center and then going around the four directions from the right. The five seed-syllables of Hum, etc. generate the great meat, etc. in sequence, which are magnificent with the seed-syllables. From the “fire” (southeast) to the “self-existing” (northeast), the four seed-syllables of Zhong, etc. generate the great fragrance, etc., which are magnificent with the seed-syllables. Here the great flesh is combined with the nectar, so only four kinds are mentioned. Some other tantras say that the five nectars are the five buddhas. For example, in The Sutra on Great-Seals, “Ratnasambhava is said to be the blood (the menstrual blood of a woman), Amitabha is said to be the semen, Amoghasiddha is said to be the great flesh (five meats), Aksobhya is said to be the little fragrance (the urine of a great practitioner), Vairocana is said to be the great fragrance (the excrement of a great practitioner). These are the five nectars.” Discussant Ling also said so in his Practicing Method on Supreme Bliss (Sukha), “Hum, Om, Kon, Ow, Dza, little and great fragrances, great flesh, bodhi mind, wonderful flowers, Lung, Man, Ban, Don, beef, dog meat, elephant meat, and horse meat, all are magnificent with seed-syllables.” Master Mao-yi also said so. …

The Vinaya Learner’s Guide describes the fat in meat, the marrow in bones, and the brain in head as the lowest, median and highest grade, respectively. The five meats are also called the five conjurations, or the five lamps, for they can conjure (the five buddhas) and reveal spiritual attainment. Next, imagine that there are Ha, Hor, and Xen in foods, with which the ordinary colors, odors and forces of the foods are purified in sequence and then transformed into wonderful ones. …

After that, visualize that the wind moves and the fire burns. Those seed-syllables melt into liquids with the colors of the sunrise. The associated vapor becomes the seed-syllable Hum, which is magnificent with the vajra. The seed-syllables melt three times and fall into the skull bowl and then transform into nectar. Above that, the seed-syllable Om transforms into a moon disc; Om, Ah, and Hum overlapped upright above the moon disc and from them light radiates to conjure the nectar of the bodhi minds of buddhas in ten directions (the obscene liquid that descends from the statue of the reward-body buddha of Couple-practice Tantra) and the nectar of the sea, etc. The nectars enter the three seed-syllables and the moon disc, and then dissolve into the skull. After that, chant the three seed-syllables three times and bless them to be pure like mercury. The above is described in The Headdress Treatise. …

The rites of eating nectar (refer to another book of mine, The Nectar and Dharma Rain, for details) are also stated by Master Mao-yi and Discussant Ling, “The nectars are generated as described above. One is then to imagine that there is quite an amount of white vajra on the tongue roots of the deities, generated from the seed-syllable Hum. From this, light radiates like tubes to suck the nectars. All of them are then full and satisfied. Next, one sprinkles the nectars to offer by thumb and ring finger.” TheIllustration on Four Throne Sutra says to “sprinkle at the positions of tongue tip, eyebrows and top of the head.” ^{[21: 532-535]}

The above is the sayings of visualized nectars from Tsongkhapa.

4.4 Alcohol and semen being tantric practitioners’ nectars

When Buddhists take their three refuges, they generally take five precepts at the same time and, therefore, drinking alcohol is forbidden. Buddhists consider alcohol to be a substance that may cause their misconduct. The practice and realization of four-dhyanas-eight-samadhis are also hindered by it. For that reason, all wise Buddhists do not drink alcohol. However, for most practitioners of Tibetan Secret Schools, drinking alcohol is not forbidden due to their wrong views and evil ways of practice. They even regard alcohol as a nectar. One master said:

Someone may ask, “Since drinking alcohol is forbidden, why is alcohol offered in the kapala?” The answer is, “The yoga practitioners (who practice Highest-yoga, Couple-practice Tantra) think the alcohol in the kapala to be a nectar, no longer be treated as regular alcohol. This is the way they practice yoga. These yoga practitioners consider all sentient beings to be buddhas, all utensils to be the palaces of buddha, and all drinks to be nectars. They must doubtless believe all of them to be real. Only then can they achieve the yoga practice (Tibetan Secret Schools consider the obscene practice of Couple-practice Tantra to be true yoga practice and compare it to that of the exoteric Buddhism. Moreover, they believe that the union of bliss and emptiness of Couple-practice Tantra surpasses all practices of the exoteric Buddhism. For this reason they call it Highest-yoga Tantra.)” ^{[62: 71]}

It is also stated,

Alcohol is the urine of female demons; this has been mentioned before. However, the alcohol in the skull bowl is not because it has been blessed by the dharma master. It has become the unsurpassable nectar and should not be considered as alcohol any more. ^{[62: 290]}

No matter how a guru of Tibetan Secret Schools blesses alcohol, and no matter how powerful the guru’s power is, the alcohol, after being blessed, still has the intoxicating power. It still has a negative effect on the samadhi state and the level of practitioner’s realization. For this reason Buddha forbade his disciples to drink any alcohol. There are very few special situations under which the disciples were inspected and approved one by one by Buddha for drinking alcohol. Furthermore, alcohol also motivates sexual misconduct. In order to prevent sexual misconduct, Buddha forbade his disciples to drink it.

Because of practicing Couple-practice Tantra, the male practitioners of Tibetan Tantric School usually strengthen their sexual capabilities with the help of alcohol. Drinking alcohol has thus been rationalized and sanctified by arguing that the alcohol has become a nectar after being blessed. Those dharma-kings, gurus, etc. of Tibetan Secret Schools all accept the above evil view with faith and continue practicing. They will not take my advices. Why? If they adopt my advices, their theory and practicing methods of Couple-practice Tantra will collapse completely. It will have an enormous impact on Tibetan Secret Schools. Therefore, none of them dare to challenge this evil view.

In addition, after a guru and his female consort enter the altar of empowerment and perform the sexual union, according to the unsurpassable secret empowerment, the excretion obtained is also the best nectar. The guru grants this to his followers during secret empowerments. The practitioners of Tibetan Secret Schools believe that eating the nectar may enhance the level of their realization. During a secret empowerment, they take the excretion from the guru’s private part, or that after the orgasm, to be the nectar and regard it as the samaya substance.

There are four situations to ejaculate (the bright-drop, i.e., the semen) by a vajra acharya: first, for the samaya substance (which is granted to his followers as the substance to improve their realization of samaya) during secret empowerment; second, as an ingredient in making the nectar pills; third, giving birth of bodhisattva son (woman will get pregnant through the ejaculation); fourth, during the arising of an obstacle, for visualizing using a phurbu (stick) to kill it. (Show the self-dying appearance and then get rid of the obstacle; however, under this situation one does not need a vajra acharya.) ^{[34: 558]}

Other statements by Tsongkhapa will be quoted in Chapter 8 (Section 8.3.4) in detail.

If a male practitioner who practices Couple-practice Tantra takes too much medicine for suppressing ejaculation or can not eject semen normally due to incorrect practice (perhaps an illness of the nervous system of the sexual organ due to improper sexual behavior), he may get illness or pain. Under these conditions, he may take other convenient measures to ejaculate. He may then consider his semen to be a nectar and eat it himself. For instance,

If the bright-drop can not be obtained and gets stuck in the vajra pestle (penis), and even the urine gets stuck, resulting in fever and other illnesses, one should then massage the pestle (and then release the semen into the uterus of the female consort) while visualizing the deity performing the offering in the lotus palace (uterus) of the buddha-mother (the female consort). If the bright-drop clings to the body channels and flows out like water, one should practice Release Fist Dharma and massage his pestle with hands like milking or draining water from a choked pond. After that, the practitioner should eat his own bright-drop before it falls on the ground (considering it to be a nectar). Then, he should chant Ah-Mi-Da (the mantra of nectar), and visualize it as an offering to the deity. ^{[34: 559-560]}

Because of the evil views, tantric practitioners believe that semen, the bright-drop, is the cause of becoming a buddha in the future, and is accordingly an excellent nectar. When one has reached the unsurpassable secret stage, he is already a “great practitioner.” His semen has become a supremely wonderful substance and can have great effect on the practice and realization of the Buddha dharma. Therefore, it can not be wasted, and should be received and drunk directly in order to maintain his level of practice and realization. This is not only the case in Sakya, Kargyu and Sakya Schools. In Gelug School, Tsongkhapa has the same teaching as well. For more details, readers can refer to Tsongkhapa’s book, theExtended Treatise on the Progression of the Esoteric Path (or called the Great Exposition of Tantra).

4.5 Semen also used as a nectar to offer oneself

The tantric practitioners who practice the inner heat and Chi-practice sometimes take semen to be a kind of nectar offered to themselves.

If the bright-drop increases extensively (a buildup of semen without ejaculation) and the pestle is not down (the penis remains hard after practicing), Fist Dharma may be employed. If the problem persists, the practitioner may practice the Release Fist dharma based on the karma seal (mostly together with his physical female consort). If the problem still remains, and if the karma seal (the release of semen into the female consort) will not result in pregnancy, the practitioner is to visualize Tranquility-and-wrath Deity in the lotus palace (genitals) and release the drop (semen) as an offering (to the deities of “buddha-parents” who are performing sexual union in the uterus). After that, the practitioner may take the drop on the lotus of the karma seal (take the semen from the genitals). Sucking it directly with the tongue is the highest grade, while taking it with a spoon is the lowest grade. Meanwhile, (the practitioner should) chant Ah-Mi-Da mantra (the mantra of nectar) to offer himself. When this is done, there will be no sin generated. His body will not become weak, and the nectar can complete and satisfy his needs. ^{[34: 558-559]}

In such a way, the male practitioner of Tibetan Secret Schools offers his own semen to himself and considers the semen, mixed with the bright-drop (the obscene liquid) of the female consort, as a greatly helpful substance. It is considered to be able to significantly help his practice and realization of the Buddha dharma. This is called the “self offering.” This is not only recorded in the tantras of Sakya, Kargyu and Sakya schools. Tsongkhapa, of Gelug School, also provides the same description. For further details, please refer to his book, the Extended Treatise on the Progression of the Esoteric Path.

While practicing Couple-practice Tantra, the male practitioner extracts the obscene liquid from the female consort in order to improve the realization of the “Buddha dharma.” The liquid is named as either the turbid or the pure part of the red bright-drop.

There are three ways to extract: The highest method (of extraction) is ….; the middle method is (to visualize) the self-generation deity receiving the samaya substance. While the mother secretes the pure part (a lot of obscene liquid), the practitioner holds the Ah-Mi-Da nectar (alcohol) in his mouth and sucks the obscene liquid through a bamboo tube. He then mixes them in his mouth by his tongue. Next, he offers (by visualization) it to the self-generation deity and swallows it. Through the secret samaya substance (the mixture of the alcohol and the obscene liquid) he is able to complete and satisfy his needs. The special and surpassing game (the vajra game of Couple-practice Tantra) can make him live a long life. After taking the mixture, he shakes his body (to help spread the extracted pure part of the obscene liquid throughout the body). ^{[34: 566]}

As for the lowest method of extraction:

When the body-realm expands extensively (the female reaches the orgasm) and the mother (female consort) produces the bright-drop (secretes very much obscene liquid), one should use a pillow to cushion her waist and put a plate under her lotus (genitals) to catch the liquid, which can not be exposed to the sunlight. One should connect a bamboo tube to the right nostril and breathe in (the odor) while pressing the other nostril with the other hand to allow the odor to pass through the right nostril from the tube. The pure part can then be extracted absolutely. After that, shake the body.^{[34: 566-567]}

Those practitioners are expected to achieve “Highest-yoga Tantra and the ultimate Buddhahood” very quickly by extracting the bright-drop in this manner. That is what they believe and practice. The practice is hence very sacred in Tibetan Secret Schools. The obscene liquid at that time is a very sacred nectar, considered to be of great benefit to the practitioners who practice the “Buddha dharma.” Therefore, they can not accept the criticism from Exoteric Buddhism on the five nectars.

Since they consider this kind of “nectar” to be a very sacred substance, vows have been composed for the five nectars. The practitioners must be faithful to and must keep these vows until death:

The surpassing vow of the great flesh (fresh human flesh) should be practiced by three vajras; the surpassing vow of the excrement and urine is the most important for holding mantra; the samaya of elephant meat enables one to gain five supernatural powers; the surpassing vow of the horse meat can let one become an invisible dominant master; the surpassing vow of the dog meat can make one achieve all siddhi (spiritual attainments); the samaya of beef surpasses the conjuration of the vajra. If there is no meat available, one may perform all virtuous visualizations and practice the vajra yoga to receive blessing from all buddhas. The vajra of the body, speech, and mind has generally the surpassing appearances. Holding the vajra on the top with magnificence is associated with the vow of the wisdom in mind. All buddhas will be pleased by the one who made the vows. The vows have been done well, and all siddhi will be achieved when all the vows are well performed.) ^{[65: 58]}

There is another visualization used to extract the pure part of the nectar (the obscene liquid) from a female consort:

To extract the pure part, the practitioner should imagine that his master and the female consort as “buddha-parents” are in the dual operations (the sexual union of bliss and emptiness) on the (imagined) lotus in front of him. The red and the white nectars (the obscene liquid from the guru “Buddha Amitabha” and the female consort) flow down and fill up the top of his head and his nostrils, and then flow into all the channel realms of the body. The related appearances of the extracted mother bright-drop have been previously described in detail. The corresponding samaya within it is that one can keep away from the attachment to both subjective and objective aspects of taking.^{[34: 567]}

For the lowest method of extracting the nectar mentioned above, Yogi C. M. Chen has related oral pithy instructions:

For the lowest method, one should generate the great bliss expediently by all convenient ways: Gather crabs, black worms, and cockscomb for the female to eat, her channel (uterus) can then open; spread oil over her body below the waist. One starts to imagine and visualize that the great pestle entering her lotus, deep within it. Then, one should know to what extent he can bear the pleasure (without ejaculation). One should also know that when the female consort begins to appear happy, he should hold her waist tightly, but at the same time, he himself should sit straight. While the female’s left channel opens and the red bodhi descends (the obscene liquid flushes out). The pestle now becomes a tube which extracts the pure part and leave the turbid part behind (extracting only the gaseous part of the obscene liquid, rather than the liquid itself). The (extracted) pure part flows in from the central channel, and spreads among the sixteen bright-drops. The extraction is performed in silence. Both thumbs of the feet are to be hooked inwards, and the second and the middle fingers of both hands are to support his body from behind. Except for the thumbs of the feet, the body can not touch the ground. The method of extraction in the six preparatory practices is the same as above, except that none of the four continents (both hands and both feet) draw back. The female will be faint without thoughts and her body will shrink like a ball. She will be unable to keep herself from making a bad voice. The above is the appearance of extraction. Afterwards, one separates from the female, stays on the original purity, and shakes while practicing the lion’s game or the five-wheel fist dharma. The practice will make the female weak, she should take some nourishment for her body; otherwise, she will easily become old and feeble. ^{[34: 567]}

The practitioner wishes to improve his realization of Highest-yoga Tantra through this practice to extract the “nectar” from the female consort and wishes to become a buddha soon through this nectar. But, in fact, this is false thinking and an evil view. One can not become a buddha through diligent cultivation of this method even after incalculable eons. It will never be possible to realize the eighth consciousness this way, because the practice is always isolated from the seed-wisdom. Also, the practice is totally unrelated to the Buddha dharma. Actually, the practitioner is committing sins and will be damned in hell for breaking precepts.

The thinking to offer oneself this “nectar” for becoming a buddha is illusory because it is not a true nectar. Even though it is indeed the nectar of the desire heavens, it still has nothing to do with the way to Buddhahood. The nectar is the food of the desire heavens, it is entirely unrelated to the practice of the Buddha dharma.

The Surangama Sutra states:

One attains the clarity of emptiness during realization. Within it, he may suddenly reach the view of eternal extinction, deny cause-and-effect, and consider everything to be empty. The thought of emptiness can so predominate that he may even think of eternal nihilism and extinction. This realization itself does not result in any fault but it is not the realization of sages at all. If he thinks himself to already be a sage, the devil of emptiness will enter his mind and he will slander the Buddha dharma by saying: “Holding precepts is for Small-vehicle. Since bodhisattvas have attained the realization of emptiness, what precepts are there for bodhisattvas to hold or violate?” He will often drink alcohol, eat meat and engage in wanton lust (perform Couple-practice Tantra with women extensively) when getting together with his faithful almsgivers. The power of the devil will keep his followers (the women with whom he practices Couple-practice Tantra and his disciples) from doubting or denouncing him. After the devil possesses him for a long time, he will eat excrement and urine (as described in Section 4.1 The Five Nectars and Sections 9.5 and 9.6), drink alcohol, eat meat, and claim that all are empty. He will break Buddha’s precepts and mislead people into committing offenses. He will lose the right sensation and will then certainly fall. ^{[Vol. 9]}

Such statements in The Surangama Sutra are very concrete descriptions for the gurus and the long-practicing learners of Tibetan Secret Schools. The wise practitioners of Tibetan Secret School who have read the above text of the sutra should abandon both the practice of five nectars and the practice of Couple-practice Tantra. They may then possibly avoid long-econ, extremely burdensome and absolute suffering in their future lifetimes.

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