The Essence of Couple-Practice Tantra of Tibetan Buddhism Is Sex
(By the True Heart News interviewing team in Taipei)The Tantra practice of Tibetan “Buddhism” is derived from Hindu Shaktism, and its core essence is the couple-practice of sexual union. This fact has been exposed to the public eye after waves of reports by the True Heart News. The fact of Couple-Practice Tantra is that a male guru has group sex with many female disciples in turn, or with consorts or dakinis, who are actually sex slaves; aiming to attain Buddhahood in this lifetime, the guru arduously practices the copulation Tantra to absorb female sex energy and keeps his semen from emission during sexual practice.
On 20 January, 2012, Dawa Tsering, Director of Tibet Religious Foundation of H.H. the Dalai Lama, presented an article “The View on Tibetan Buddhist Monastic Discipline and the Transformation of Adverse Conditions” in reply to the investigation meeting of The Control Yuan, Taiwan; in that article, he reiterated, “When one practices to minimize the discrimination of one’s mind to the extent that one can control or even manipulate the desire, a desire will be transformed from an adverse condition into a supporting condition for practice. Buddhist sutras explain this transformed ‘Couple-Practice Tantra,’ which is absolutely not the sexual act between men and women in the usual sense.” In other words, the sexual Tantric practice does exist in Tibetan “Buddhism,” yet only exclusive to the qualified lamas; it is because they are able to “transcend” (to “not discriminate”) the concept of having sex, and they are acting in compliance with the definition of “Couple-Practice” laid out in the tantras. As a result, when big lamas or gurus are having sexual practice, they are not doing “the sexual act between men and women in the usual sense.”
Regarding this statement, Chairman Zhang indicates that Dawa Tsering has openly admitted the fact that the core essence of Tibetan Tantric Buddhism is sexual union; evidently, its practice focuses on sex, and any wise person can clearly see through the smokescreen.
Chairman Zhang points out that, according to Dawa Tsering’s theory, it is not referred to as sexual couple-practice if the guru himself would not reckon the union of sexual organs as having sex while in fact his sexual organ is put into that of the female. May we ask, in terms of biology, two sexual organs are joining together, what should it be termed if it is not called intercourse? Even with beautified terms such as “cultivation” or “the birds and the bees,” they still carry the meaning of “male and female sexual organs joining together.” The fact is a clear-cut “sex” matter.
Dawa Tsering’s article consists of four pages, all leading to one conclusion that the sexual practice does exist in Tibetan Tantrism; nonetheless, it is solely allowed for the grand lamas. If it is not the case, those who dare to practice the sexual union should be treated as “the scum in priestly garb.”
Chairman Zhang says the public are already familiar with the same old tune, which is not worthy of note or convincing at all. As he claims to be a “Buddhist” disciple, Dawa Tsering should examine, in “the spirit of seeking truth from facts like the Western religious world or scholars,” whether the Tibetan Tantric doctrines comply with the dharma teachings of Buddha Sakyamuni. Indeed, this is exactly a decent “Buddhist” should do.
Chairman Zhang continues that, in order to mislead the public into believing that sexual practice is the Buddha dharma, Dawa Tsering has tried every possible way, including the statement “in the spirit of seeking truth from facts like the Western religious world or scholars.” In doing so, he attempts to cover up the research results by Western scholars that Tibetan fake Buddhism was infiltrated by Hindu “Tantra.”
As a matter of fact, the European and American scholars have already clarified that Tibetan “Buddhism” is derived from Tantra in their research results decades ago; thus, Tibetan “Buddhism” is not orthodox Buddhism, and its formal name should be Tantric Buddhism.
The fact has long been disclosed by some scholars. If you just search the word "Tantra Yoga" or “Tantra practice” on the Internet, the results contain plenty of the scholars’ reports.
It is not uncommon to find psychotherapists’ opinions on Tibetan tantric practice in studies done in Europe and America. From their firsthand experience of treating the Western female consorts who were sexually assaulted by lamas, these psychotherapists have had the chance to take a closer look at the consequence of the Tibetan tantric practice.
David Snellgrove, a British expert on Tibet, quoted American psychotherapist Diane Shainberg’s words on Tibetan tantric practice in his book The Hevajra Tantra: A Critical Study. Having counseled many Western consorts of Tantric lamas, Shainberg made the following conclusion:
“In the cases that I have seen, no clients have felt that they have received anything positive from the tantric practice of copulation. …These women all felt that they were used as a sexual tool. …I did not see that they received anything that one would think of as beneficial during the process. None, nothing at all.“
(Colin Goldner, Dalai Lama – Fall eines Gottk?nigs, Alibri Verlag (Germany), 1999, New Edition 2008. The original source: David Snellgrove, The Hevajra Tantra: A Critical Study, Vol. 1, London: Oxford University Press, 1959, p. 174. )
These incidents are solid evidence that the doctrines of Tibetan “Buddhism” center around the Couple-Practice Tantra, which is derived from Hindu Shaktism. Based on this vicious belief, Tibetan gurus use female consorts or female “sky-walkers” (dakini) as “tools,” without any respect and equality, let alone mercy and compassion. What the lamas have done is for nobody but their own “attainment of Buddhahood” through what they believe to be the right Buddha dharma. They do not favorably treat the women who “help” their practice as human beings or individuals, but merely as sex slaves and sex instruments.
Chairman Zhang states that lamas’ conduct will be condemned and spurned in any country with culture and tradition. Yet, in Taiwan, they are still employing their counterfeit Buddhist doctrines to deceive the public as well as exploit women for their practice. This is truly disheartening!
This is happening in Taiwan because the Taiwanese people are so kind-hearted and so willing to accept any religions that exhort people to seek the good. Moreover, Tibetan Tantric lamas don Buddhist garb, speak the language of Buddha dharma, and continuously proclaim that they are “the reincarnations of certain Buddhas.”
Because of their deep respect for the Buddha dharma, the Taiwanese public does not question their authenticity or dare to examine whether the doctrines of Tibetan Tantric Buddhism have been infiltrated by non-Buddhist Hindu Shaktism, unsuspectingly accepting their lies.
Finally, Chairman Zhang remarks that no matter how much tolerance the Taiwanese people have toward different religious beliefs, they cannot and should not tolerate such lustful doctrines of a fake Buddhism whose core practice is nothing but sexual union.
Due to the lack of complete information in the past, the public has been misled by Lamaism’s delusive and exaggerated propaganda. Yet, the True Enlightenment Education Foundation’s efforts in educating the public over the last decade are becoming fruitful. The number of followers of this counterfeit Buddhism—Lamaism—has dropped from nearly two million (self-proclaimed by them) to fewer than a hundred thousand. And now they are even ashamed to admit that they are believers in Tantric Lamaism.
Thus it can be seen that Taiwanese people are rational and highly value the traditional moral codes. After the Foundation’s recent waves of reports on Dawa Tsering’s false speech, some lamas have stepped out to expose the ugly truths about Tibetan “Buddhism.”
According to our observation, these lamas are neither trying to defend their own interests, nor blindly arguing for themselves with illogical reasoning. Rather, they are earnestly confronting the power struggles as well as many problems within the lama circle unknown to the outsiders. Such actions deserve our praise and are also the kind of behavior Dawa Tsering should emulate. (Reported by the Interviewing Team)
This article is an English version of the Chinese edition published on
May 23, 2012.