Why Vijnanas, Sense-roots or Five Aggregates are Crucial to Every Buddhist (2 of 2)


© Anonymous, March 13, 2013 at 11:04 PM (http://tantrismuskritik.blogspot.tw/2013/02/all-formations-are-impermanent-and.html?showComment=1363187060317#c1445838125586337087)

Now, let’s have a look at what the Dalai Lama taught:
http://sacred-sex.org/scriptures/buddhi ... hakra.html
Dalai Lama: Sex and Kalachakra
Advice for Keeping the Vows and Beginning Kalachakra Practice
The Vow Not to Lose Seminal Energy-Drops

Whatever terms used by Tibetan sexual practices, including highest yoga tantra, guru yoga, Guthyasamaja, dual operation of bliss and emptiness, kundalini (inner heat 拙火), and semen retention, etc. all belong to worldly kong-fu 功夫or martial arts. These practices have nothing to do with Buddhist cultivation of attaining liberation or enlightenment.
We can check (2) by using the correct understanding of (1).

For instance, the practice of “semen retention.”
The Dalai Lama wrote in his book Sleeping, Dreaming and Dying
“In both ordinary sexual intercourse and in the sexual union practiced by advanced Tantric practitioners, the regenerative fluids move to the point of the genitals. The difference between the two types of sexual act is the control of the flow of regenerative fluids.”

Therefore, experienced Tantric practitioners are able to reverse the flow of regenerative fluids, even when they have reached the tip of the genitals and are on the verge of being released.

This practice requires the interactions of all five aggregates, the form-aggregate, formation-aggregate, perception-aggregate, sensation-aggregate and the vijnana-aggregate, which all fall within the scope of the phenomenal world.

From (3) we can see that the sexual practice belongs to the worldly arising and ceasing dharms, and one does not attain any Buddhist wisdom by utilizing the five aggregates. Besides, the practitioners do not even realize the fact that they are just having sex with a euphemistic term; especially for those female partners.

Without correct understanding of the Buddha dharma, the tantric practitioners truly believe that they are able to achieve liberation or enlightenment via assiduous exercises. They will pass on this “Buddhist” practice to sincere and willing adherents.

Any individual does not have to be a Buddhist to understand the five aggregates, if one gains some proper understanding of Buddhism, he/she will be able to distinguish correct Buddhist teachings from erroneous ones.

Where could we find the Buddhist wisdom to transcend the desire realm?
It starts with the correct understanding of the five aggregates, otherwise, the Buddhist cultivation cannot advance further, as we will hold on to all various states of our five aggregates and deem them to be the target of enlightenment. That’s why the first round of dharma transmission took the Buddha more than 10 years to establish fundamental knowledge for the disciples. (Part 2/end)


  1. Let's start with a bit advanced Buddha dharma. The first is a brief introduction on the Three Dharma-Seals 三法印. One needs some concentration or zoom lens mind to understand the entire content.

    The Three Dharma-Seals, also called the Three Samadhis or the Three Liberation Ways. To begin with, let’s define the meaning of dharma-seal. The dharma-seal is a standard specially established by the Buddha for the verification of one’s realization of Buddha dharma. If we want to discuss the Buddha dharma, we need to have some kind of standard, and this standard is the Three Dharma-Seals. Put it a different way, if a person’s discourse of the Buddha dharma cannot be certified by the Three Dharma-Seals, then what he or she says about the Buddha dharma ought to be wrong. Conversely, if the content of the Buddha dharma being expressed is certified by the Three Dharma-Seals, then it must be correct. Hence, the Three Dharma-Seals establish a standard for the learning and practicing of Buddha dharma.

    Now what is the Three Dharma-Seals about? Someone once said: “the term Three Dharma-Seals did not come into existence until the time of Mahayana Bodhisattva Nagarjuna.” This statement is not entirely true. Although this term was proposed at the time of Bodhisattva Nagarjuna, we can actually find it in sutras. For example, in the Precept [Vinaya] Division of the sound-hearer [sravaka] dharma, the sutra Mulasarvastivada Vinaya records: “All formations are impermanent, all dharmas are of no-self, and tranquility is nirvana; these are the Three Dharma-Seals.” This account proves that the term Three Dharma-Seals can be found in the sutras of the Precept Division, which are the earliest sutras. If we look at the Agama Sutras, in the eightieth sutra of the Samyukta Agama, the Buddha also mentioned the “Noble Dharma-Seal” and said that this Noble Dharma-Seal can purify Buddhist learners’ views and understanding. Only that when the Buddha talked about the Noble Dharma-Seal, he used the terms Emptiness Samadhi, No-Appearance Samadhi and Samadhi of Having Nothing. (Part 1)

  2. Some people think that here the Buddha was talking about the Three Samadhis rather than the Three Dharma-Seals.

    In reality, the Three Samadhis are the same as the Three Dharma-Seals. Other sutras in the Agamas Sutras also contain numerous accounts of the Emptiness Samadhi, No-Appearance Samadhi and Samadhi of Having Nothing, also known as the Emptiness Samadhi, No-Appearance Samadhi and Wishlessness Samadhi, or the Emptiness Samadhi, No-Appearance Samadhi and No-Fabrication Samadhi. These Three Samadhis actually refers to the Three Dharma-Seals.

    One may ask: Why were the Three Dharma-Seals called the Three Samadhis?

    This actually has to do with the true realization of the Buddha dharma.
    They are called the Three Dharma-Seals when we come to understand their essence. But when one has truly realized the Three Dharma-Seals, one’s wisdom will arise, and by then they should be called the Three Samadhis.

    For example, when a sound-hearer has realized the Three Dharma-Seals, it means that he has attained the First Fruit and realized part of the Three Samadhis, thereby acquiring a basic understanding of them. By now, the Three Samadhis are also called the Three-Liberation-Ways.

    This First Fruit sound-hearer would see that the attainment of liberation must start from emptiness, from where one proceeds to no-appearance and finally arrive at wishlessness. Or it can be said that, he would start from the Emptiness Samadhi, the liberation through emptiness, and proceed to no-appearance and no-fabrication, until finally attaining the ultimate liberation from the cycle of births-and-deaths.

    An enlightened Mahayana bodhisattva can also realize the Three Dharma-Seals.
    If a Mahayana bodhisattva is said to have realized the Three Dharma-Seals, it means that he has become enlightened and at the same time eliminated the misconceptions about the self; in other words, he has realized the Three Dharma-Seals along with the Three Samadhis of the Sound-Hearer Vehicle.

    Once he has realized the Three Dharma-Seals, he would be able to understand the Three Samadhis or the Three Liberation Ways like the sound-hearers mentioned before. Nonetheless, after a bodhisattva has realized the Three Dharma-Seals, the wisdom that he brings forth is superior to that of the sound-hearers. What this means is that the requirement for realization is the reason why the Three Dharma-Seals is being called the Three Samadhis. (Part 2)