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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 of paramita. 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 tantric hand-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, those tantric “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 tantric nirvana 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’s bodhi, 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 of prajna, 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 the samaya 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 of tantras. 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 throat chakra, 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 the samadhi 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.

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