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2.9  The way to Buddhahood through the three-bodies

2.9.1 The way to Buddhahood through the dharma-body

As stated in The Six Yogas of Naropa:

For the ordinary persons who have never practiced, their bardo bodies are generated in the sequence of birth, death, and intermediate existence. But that is not the case for the diligent yoga practitioners; at first, instead of the normal sequence, they must practice in the sequence of death, intermediate existence, and birth so that they can change their bardo bodies to the buddhas’ embodiments and their bodies, speeches and minds to the buddhas’ three-bodies respectively. Therefore, the practitioners must visualize without any hesitation everyday: “I think I am dying, I am dead, and my heart emits light.” Then, they can finally become buddhas. That is the way to Buddhahood through the bardo body. While practicing, they must doubtlessly visualize themselves as buddhas like really seeing them; the practice at this time is the cause of becoming buddha in the future; and attaining Buddhahood through the bardo body in the future is the fruition of current practice; by that achievement, they can attain Buddhahood with the reward-body. If they practice Vajrabhairava, they will become Vajrabhairava with nine faces and thirty-two arms in the future; that is attaining Buddhahood with the embodiment. Thus, the three-bodies (birth, death and intermediate existence) are connected in the above way and are the buddha’s three bodies—the dharma-body, reward-body and embodiment. This is the way to attain Buddhahood, which is very important. ^{[62: 264-265]}

However, it is not possible to attain Buddhahood through the method of visualization. Actually, what really achieved by visualization is only an internal image in one’s brain, which has nothing to do with the way to Buddhahood. To attain Buddhahood, one must realize both Buddhahood-way and Liberation-way. Liberation-way lies in breaking off the afflictions on self-view and self-attachment rather than the visualization. On the other hand, Buddhahood-way lies in realizing the eighth (Alaya) consciousness to bring forth General-phenomenon-wisdom of prajna; then from that step, one must go on practicing to obtain some parts of Specific-phenomenon-wisdom gradually, and further practice to get some of All-seed-wisdom after mastering Specific- phenomenon-wisdom. Before the complete achievement of All-seed-wisdom, the part of All-seed-wisdom is called Way-seed-wisdom, which is the prajna wisdom of the bodhisattva on or over the ground. Once the All-seed-wisdom of prajna is perfectly obtained, one has attained ultimate Buddhahood.

Only through the above sequence of orthodox practices can one perfectly attain the three-bodies and achieve Buddhahood. The tantric visualization can not help people break the self-view. Thus, even after having practiced for measureless eons, the tantric practitioners will still regard the conscious minds as the true indestructible minds and fall into the worldly delusion just like the ordinary persons. As such, they will not be able to obtain the sound-hearer’s first-fruition, let alone the bodhi fruition of Great-vehicle. Those tantric practitioners are truly pitiful because all their practices are in vain due to the misleading of their gurus.

That guru also said:

When dying, one will see a clear-light like a red flash of lightning, experience arising of the abdomen heat (Original note: the inner heat to keep warm), and then see a moon disc (Original note: the seminal-drop) over the head. With the power of abdomen heat, then a male practitioner can cultivate the thought of “neither duality nor difference between emptiness and happiness.” After realizing that thought, he is ready to embrace a female consort (which means he can practice the visualization of Couple-Practice Tantra). The so-called embracing a female consort actually means the way of copulation by a male and female couple. He can bring forth the happiness by embracing a female consort, observe “all dharma being empty,” and mix both of emptiness and happiness together; those are called “neither duality nor difference between emptiness and happiness.” But embracing a female consort is only the visualization rather than a physical exercise because there will be no real consort during one’s death. (Embracing a female consort means emptiness and happiness; happiness is the state of one’s mind and emptiness stands for the female consort; the combination of both means neither duality nor difference between emptiness and happiness, and never depart from each other; refer to [62:273] for details.) By thinking of “all dharma being empty” at that time, one can attain the dharma-body. ^{[62: 270-271]}

The above is the tantric way to “attain Buddhahood through the intermediate existence state.” Through such a practice, Tibetan Secret Schools claim that they can validate the dharma-bodies and become ultimate buddhas when dying, thus attaining the dharma-bodies in a lifetime. However, that is only a delusion because the dharma-body is actually the eighth consciousness (the thus-come-store) rather than the object of visualization. By that way, the tantric practitioners can never realize the eighth consciousnesses, i.e., the dharma-bodies.

The guru further said:

When cultivating the light of dying, one must carefully visualize the light in order to know it. During the daily practices, one must think one is dying and visualize: The four elements melt in order; then the emptiness elements appear with the sequence of the white wonderful-emptiness, red great-emptiness and black all-emptiness; afterward, the Chi ascends and the life exits from one’s body; finally the clear-light appears and the dharma-body is obtained. ^{[62: 294-295]}

Obviously, the above description mistakes “the mind of clear-light”, which is only a state of the mind consciousness, for the dharma-body. In fact, the dharma-body mentioned in all Great-vehicle sutras is the eighth consciousness, whereas that mentioned by the tantric gurus is the “clear-light” which has nothing to do with the Buddha dharma. (Please refer to Section 2.4 and some specific descriptions in Chapters 8 and 9 for the details.)

 

2.9.2 The way to Buddhahood through the reward-body

As stated in The Six Yogas of Naropa again:

 

In addition, there is a way to attain Buddhahood through the three-bodies of the dharma-body, reward-body and embodiment. For example, when one is practicing the fourth emptiness (i.e., the all-emptiness) and the clear-light appears, one must think: “I am dead; my death is impermanent; and all dharma is empty.” Then, a deity who looks the same as oneself appears in the emptiness. That is the way to Buddhahood through the reward-body. ^{[62: 264]}

A male practitioner must reflect on “being dead” everyday with the eighty kinds of air flows melting into the twenty-five kinds; the twenty-five kinds of air flows then melt into the three kinds of the melting scenes: the moon (white), the sun (red), and the darkness (both the sun and moon disappearing). After the three melting scenes, his crown aperture opens and the life exit from it. At that time, he must think: “All dharma is empty; and I am dead.” … When the fourth emptiness comes, he must embrace a female consort and copulate with her. In the future when he actually dies, he must also think: “I am dead; my death is impermanent; and all dharma is empty.” After thinking of the emptiness, he can see the buddha’s bright light everywhere. The light is actually the emptiness. Then he must visualize a buddha with the same look as his daily visualized deity appears in the emptiness. (Original note: The deity is exactly the practitioner himself.) Once all the magnificence has been ready, the practitioner emits a light from the “Hum” seed-syllable in his heart to invite the wisdom buddha. (Original note: The light is generated through his daily practice.) After the invitation, the buddha’s light will come. At that time, his own light may be afraid of the buddha’s light since the latter is too bright to be seen directly. But in fact, he must welcome and merge into it just like a son meeting his mother, rather than be afraid of it. That is the way to Buddhahood through the reward-body. ^{[62: 271-272]}

The tantric fulfillment through such a way is only a delusion created by Tibetan Secret Schools with the Buddhist term “reward-body.” That is by no means the real buddha’s reward-body taught by Buddha Sakyamuni. To attain the true buddha’s reward-bodies, the practitioners must possess the three mentally-produced bodies as well as the advanced learning of prajna, samadhi, and discipline in all grounds; then, their reward-bodies will appear after eliminating all habit-seeds of affliction-hindrances, as well as the dormant-afflictions of the hindrances to the true wisdom. In other words, the reward-bodies are the states experienced and realized only by the bodhisattvas who are ready to become buddhas, rather than the bodhisattvas on all grounds or even lower.

However, all the ancient and present tantric gurus are actually the ordinary persons because they did not realize the eighth consciousness, the thus-come-store, which is the qualification of the seventh-stay bodhisattvas and the key to bring forth the prajna of General-phenomenon-wisdom. Without understanding that basic prajna, how could they realize the first-ground bodhisattva’s five-part dharma-body? Without understanding the five-part dharma-body, how could they realize the three mentally-produced bodies of all grounds? Without understanding the three mentally-produced bodies, how could they realize the solemn reward-body of the Buddha ground? Thus, their bombastic boasting of attaining the reward-body is just like the beggar claiming himself being a king.

The guru also said:

One needs the long-time practice to attain the dharma-body. Basically, it is extremely difficult to become buddha after one attains the bardo body. But if one combines the Chi and mind, one can eventually achieve the reward-body. The Vajrabhairava’s sutra of vowing states: “When both the Chi and mind exist, the great reward-body comes.” There will be no reward-body if either of them is missing. ^{[62: 281-282]}

But in fact, the dharma-body means the originally inherent true mind, the eighth consciousness, which is inborn for every sentient being and can never be obtained through tantric practice. Whereas all buddhas’ dharma-bodies (the true- suchnesses of the Buddha ground) are attained through a series of practices: realizing the eighth consciousness, eliminating all habit-seeds of affliction-hindrances and realizing all the seeds stored in the eighth consciousness; once thoroughly realizing and understanding all seeds, one fulfills the practice of All-seed-wisdom and eliminate the hindrances to the true wisdom totally. In that way, it is called completely eliminating all habit-seeds of affliction-hindrances and countless dormant-afflictions of hindrances to the true wisdom, and called “the achievement of ultimate Buddhahood”.

Therefore, the realization of all buddhas’ dharma-bodies relies on the eighth consciousness, and all references to the dharma-body must be based on it. But instead of the eighth consciousness, the tantric gurus take the clear-light as the dharma-body and visualize merging their lights with the buddha’s. Thus, they must use the tantric practices to attain the dharma-bodies, which are factually inborn for them. That is heretical and completely against the Buddha dharma.

Tsongkhapa has a delusion on attaining Buddhahood through the reward-body as follows:

Regarding to the theory of doubled mother vowels, An Ear of Grain Catchedonthe Guru’s Teachings describes that the sixteen mother vowels represent the sixteen realms of fields inside the body. Those can be divided into the expediency (the skillfulness in Father Tantra, showing the male firmness and strength) and the wisdom (the enlightenment in Mother Tantra, making one attain the bliss and emptiness through the female); the total is thirty-two (Original note: sixteen for the male and another sixteen for the female). Therefore, it is required to practice the seed-syllables doubly. As cited from the sutra (the sutra created by Tibetan Secret Schools): “The World-honored One (in the tantric sutra) says: the seed-syllable ‘E’ is at the root of thumb; ‘Ah’ is at the shin … ‘Eh’ is on the head, ‘Ang’ is on the top of the head. The wiser thinks in this manner. The white part stays in that way, but the black one is on the contrary. The female represents the Vajra mind, while the male stands for all the time.” The Commentary on Vinaya Learner’s Guide says: “The left means the white part ascending gradually from the thumb to the top of the head along the left side of the body. The right means the black part descending gradually from the top of the head to the thumb along the right side of the body.” That describes the sixteen parts of the bodhi mind. Regarding to the two types, the expediency (Father Tantra) and the wisdom (Mother Tantra), as cited from the Two Kinds of Observation: “The appearance of realm means the World-honored One, and the bliss is the desire mother.” That means the sixteen meanings expressed by the mother vowels can be divided into two types, the expediency and the wisdom. Hence the sixteen seed-syllables can also be separated into two groups. An Ear of Grain Catchedonthe Guru’s Teachings describes that each of the non-realm and the non-bliss consists of sixteen parts, and the total makes thirty-two. (Tibetan Secret Schools regard that as the cause of the buddha’s thirty-two excellent major marks, and thus practice it.) This is the division based on the positions of the body mentioned above. Next, there are thirty-four syllables beginning from “Jia” to “Chan” as the father consonants, and six more syllables “Zha-Da-Ye-Re-La-Fu” are added, hence a total of forty. It further doubles to eighty (to form the eighty excellent minor characteristics of Tibetan Secret Schools). But those six more syllables added to the thirty-four syllables may vary in different ways. Regarding to the eighty father consonants, An Ear of Grain Catchedonthe Guru’s Teachings says: “The father consonants include the five realms, each realm contains four realms, and the total of them is twenty. From the earth to the wind realm, each contains four. Thus, one realm implies four realms. The emptiness realm represents the joy because there are four types of joys. Those twenty realms have their respective object parts, and the total is forty. Each of them has two divisions, the wisdom and the expediency. Thus, the total number equals eighty.” … Next, the specified seed emits the lights to benefit all beings, and then absorbs the lights into one. Some persons may not mention emitting and absorbing the lights, but just say merging the lights into one. Afterward, they must visualize the perfect bodies and marks (of the deities). ^{[21: 509-511]}

As mentioned by Tsongkhapa, after achieving the visualization of seed-syllables, the practitioners must again visualize their bodies perfectly possessing the buddha’s thirty-two excellent major marks and eighty excellent minor characteristics. If such visualization is achieved, they can attain the ultimate fruition of Buddhahood in a lifetime—realizing the reward-body. That is why Tsongkhapa said that the achievement of visualization leads to that of the five-wisdoms (detailed in [21:511]). But such a saying is indeed delusional because the visualization does not lead to All-seed-wisdom or Buddhahood. In fact, in order to achieve Buddhahood, one must first realize the thus-come-store to bring forth prajna, and then advance towards the upper grounds by following the steps stated in the orthodox sutras; the visualization can never make it.

Furthermore, Tsongkhapa’s “five-wisdoms” are the exact example of a wrong start because those rely solely upon visualization and have nothing to do with the realization of the eighth consciousness. As such, the “four-wisdoms of the Buddha ground” realized by his method differ completely from the true bodhi wisdom through realizing the eighth consciousness. That will be detailed in Section 11.5 during talking about The Wisdom of Essential Nature of Dharma-realm later.

 

2.9.3 The way to Buddhahood through the embodiment

As stated in The Six Yogas of Naropa:

Although merging two lights means becoming buddha, one still needs the empowerment to get a real power. That is just like asking a lama to open the light when setting up a buddha’s statue. If not so, that buddha corresponds to the statue will not possess full wisdom to benefit all sentient beings. Therefore, after one attains Buddhahood through the reward-body, the “Hum” seed-syllable at one’s heart must again emits the light to invite the buddha for empowerment. After that, one can then have the power for generating the embodiments to benefit all sentient beings. One must understand the rationale. The embodiment only comes after the reward-body. Buddha Sakyamuni in his lifetime is an example of embodiment. The reward-body appears with wearing a five-buddha hat and bodhisattva garment during receiving the dharma. The dharma-body is only a light object and cannot be seen by the naked eyes. ^{[62: 272-273]}

Without deeply contemplating the above passage, most of the people are easily to believe that the gurus of Tibetan Secret Schools are the great practitioners. But if one investigates the so-called “embodiment” thoroughly, one will find it is nothing but a state in the intermediate existence of the bardo body, with the combination of the visualized self light and the so-called buddha light. Tibetan Secret Schools have invented their own “embodiment”, which has nothing to do with the real one in the genuine Buddha dharma. Ridiculously and sympathetically, the tantric practitioners highly praise their methods to be the supreme ones, and devalue the orthodox Buddhism by regarding Buddha Sakyamuni as embodiment being inferior to the reward or dharma bodies attained by the tantric gurus.

Further, the dharma-body is the eighth consciousness (the Alaya consciousness). Although it can emit light, it is not an ordinary light object and does not emit light all the time. For example, when an arhat enters the complete extinction samadhi, his eighth consciousness still coexists with his body without emitting any light. Also, when an arhat enters the remainderless nirvana, his eighth consciousness, the dharma-body, does not emit light. In addition, it is quite often to find some demons with supernatural powers to emit light without showing their bodies. Those lights are operated by the demons’ mind consciousnesses. Hence, it is a big mistake to regard the dharma-body as the light object. Actually the dharma-body is the eighth consciousness which continuously operates forever and exists inherently in every sentient being’s body.

Also, the buddha’s reward-body does not bear the appearance of the tantric dharma kings: wearing the five-buddha hats and bodhisattva garments. The actual appearance of the reward-body is categorized into the self-benefited and other-benefited bodies, and detailed in the sutras such as The Buddha Ground Sutra, etc. The tantric reward-body is their fantasy and a wise person can prove that by studying the descriptions in the orthodox sutras.

Regarding to the practice of embodiment, as stated in the same book:

The achievement of embodiment during awakening means one successfully visualizes it like the bardo body; at that time, although one practices and visualizes it, one’s embodiment has already exited from the body. On the other hand, the achievement of that during sleeping means: One first practices the clear-light prior to sleep and then falls asleep; while in the dream, one visualizes the three shapes of the bardo body, which correspond to the embodiments of the three kinds of karma—the body, speech, and mind. The three shapes correspond to the three kinds of bodies—the dharma-body, reward-body and embodiment. (Those are not the real three-bodies mentioned in the Great-vehicle sutras.) For those who successfully achieved, the embodiments are still with the shapes of the bardo body. (Tibetan Secret Schools mistake the appearance in the dream for the embodiment and call it the dream bardo body.) … The successful practitioner can visualize emitting light, exiting from the body, getting rid of the bardo body and replacing it with the reward-body instead. Just like those who practice the Amitabha or Long-life dharma, they must practice the shape of Buddha Amitabha’s or Buddha Long-life’s reward-body everyday (visualizing the deity who becomes Buddha Amitabha wearing a five-buddha hat and bodhisattva garment). Thus they can emit light while dying. The light is the emptiness and will become buddha. If they frequently practice like that way, their visualized situations will come true during dying. Such a way to Buddhahood through the dharma-body, reward-body, and embodiment are imperative. The practitioners must know that for the preparation of death. Without any preparation when alive, one will be in a great flurry while dying, and still find no way to Buddhahood. ^{[62: 267-268]}

From the above descriptions, obviously the teachings of Tibetan Secret Schools, which claim being able to let people “achieve the three-bodies in a lifetime,” are really absurd. Those claims and teachings of achieving the buddha’s three-bodies are all invented by the gurus of Tibetan Secret Schools rather than from the Buddha Sakyamuni’s teachings, and completely unreliable.

The guru further said:

There are two kinds of embodiments: the learning and non-learning ones. The former is achieved through practices, while the latter is inborn. Ordinary person’s bardo body is from one’s causality and it is impossible to attain Buddhahood without eliminating the causality. In order to eliminate it, one must practice “the three times of melting and the four emptiness-correspondences” to be familiar with the visualized clear-light and embodiment. Doing like that way, one can then attain Buddhahood. ^{[62: 281]}

The meanings of “the three times of melting” and “the four emptiness-correspondences” are as follows.

 

One will emit light during dying. Prior to emitting light, there are the three times of melting: First, one will see the white drop, then the red drop, and darkness finally. The melting of the white, the red, and darkness happens due to the Chi entering the central-channel. After the Chi enters it, the white drop on the top of the head descends and the red drop at the navel ascends. When both drops meet in the heart, one is in a state of unusual dark and unaware of anything at all. ^{[62: 289]}

When the earth element returns to the water element, one feels weak, exhausted and immovable as if one’s body were boneless and crushed by a high mountain. At that time, one is eager to escape but in vain and can see a sunny flame inside one’s body. That is the phenomenon of the earth returning to the water. When the water element returns to the fire element, one feels thirsty in mouth and dry in nose with one’s tongue slightly exposed. At that time, one can see smoke inside one’s body. That is the phenomenon of the water returning to the fire. When the fire element returns to the wind element, one feels the body temperature decreased and the four limbs becoming cold due to the warmth creeping inward. At that time, one can see a tiny light. That is the phenomenon of the fire returning to the wind. When the wind element returns to the consciousness element, one feels hard to breathe due to more air exiting than entering. At that time, one can see a small steady fire. That is the phenomenon of the wind returning to the consciousness. Later, when the first emptiness comes, one can see a white color inside one’s body like a bright moon in the cloudless sky. That is the phenomenon of the first emptiness coming. When the second wonderful-emptiness comes, one can see the red color inside the body like the first rays of the morning sun. (Original note: The white color is the semen at the top of head from one’s father; the red color is the blood in the abdomen from one’s mother.) That is the phenomenon of the wonderful-emptiness coming. When the third great-emptiness comes, one can see the white one descends while the red one ascends; both of them meet and merge at the heart. At that time one can see the darkness inside the body like a dusky night. Then, one does not have any physical strength, stops breathing and loses all awareness except hearing so that one can still hear the family’s crying. That is the phenomenon of the great-emptiness coming. When the fourth all-emptiness coming, one can see the dark broken suddenly and a red light flash and then disappear immediately; after the flashing of the red light, one can see a slightly yellow light like the first sunlight in the morning. (Original note: the slightly yellow light is the sunlight appearing in the southeast of the Tibetan highland at 2 or 3 o’clock in the morning.) At that time, one’s soul has exited from the body. The slightly yellow light is the light in the “emptiness,” i.e., the so-called clear-light. That is the phenomenon of the fourth all-emptiness coming. (Original note: The last seed-syllable “Hung” of the visualizing-emptiness mantra means the emptiness; that is the fourth emptiness.) All of those are from one’s practices. The clear-light is the real “fundamental clear-light”. ^{[62: 285-287]}

The above passage describes the transitions during death. Even if the sayings were true and the deceased could recognize the fourth emptiness at the last stage, the transitions or practices were still in the scope of the mind consciousness. As such, the deceased cannot realize the true reality of the dharma-realm—the eighth consciousness, the thus-come-store, nor can he understands the right meaning of the dharma-body. Moreover, the transitions during death taught by Tibetan Secret Schools are actually from their imagination and contradict not only the prajna and All-seed-wisdom but also the situations foreseen by the bodhisattvas who have truly realized the thus-come-store and Way-seed-wisdom.

Although the tantric conception about the dharma-body, reward-body and embodiment is totally wrong from the beginning, all the ancient and present gurus of Tibetan Secret Schools think and boast that they can achieve the three-bodies through their invented methods. That is just like a beggar who picks up an old used garment discarded by the king and puts on it; then he wrongly thinks of himself as king and expresses his arrogance to the prime minister and other officials. Similarly, the tantric gurus wrongly regard their imagined three-bodies as true Buddhist three-bodies and their invented methods as the true Buddhist practices; thus they express their arrogances to the exoteric Buddhists by boasting their achievements of the buddha’s three-bodies. But in fact, they are totally ignorant of the true Buddhist three-bodies. Such ignorant tantric gurus can boast their achievements and express their arrogances to the Buddhist learners, realized bodhisattvas, heavenly beings and ghosts. It is really funny.

The following example proves their ignorance about the three-bodies:

During daily practice, one must ponder that “my death is impermanent and all dharma is empty.” At that time, a seed-syllable appears in the emptiness and becomes the deity immediately. Without practicing, all such things will never come. When those come, one must be doubtless. If there is any doubt, one must think it is wrong and subdue it immediately. All visualization must be treated as the real things, and the guru’s previous teachings must be strictly followed without any exception. By that way, one then can obtain the dharma-body while dying, the reward-body in the intermediate existence, and the embodiment when reborn. Therefore, it is imperative to practice the three-bodies together. ^{[62: 273]}

Such three-bodies differ completely from those taught by Buddha Sakyamuni. It is really ridiculous that the tantric practitioners all follow their gurus’ teachings without comparing those of the Buddha’s sutras, that the tantric gurus all use the wrong tantras to teach their followers, that they are completely ignorant of the three-bodies taught by Buddha Sakyamuni, and that they wrongly claim their achievements of tantric three-bodies and slander the exoteric dharma as a practice of the causal ground. Therefore, their claims of being the Buddhist practitioners are very absurd.

 

2.10 The visualization of bright-drop and central-channel as the Semen-practicing fairies’ cultivation

The so-called “reward-body” of Tibetan Secret Schools is a pre-defined object before being acquired by visualization. It is actually one’s pure imagination rather than the real image of the reward-body buddha. The visualized attainment is absolutely not a true dharma in the real world.

In addition, even if the visualized reward-body could come true, the tantric reward-body buddha would never be the true Buddhist reward-body buddha. According to Couple Practice Tantra, the tantric reward-body buddha always appears with a five-buddha hat and enjoying the lustful copulation with his female consort.  They pursue the mundane experience of obscene bliss, and proclaim their achievements of reward-body if they can get the lustful bliss and last it long.  They declare this kind of lustful bliss as the reward-body buddha’s reward, debase Buddha Sakyamuni because of not having this long-lasting sexual happiness, and name Him as embodiment buddha rather than reward-body buddha. As stated:

Buddha Sakyamuni in his lifetime is an example of the embodiment. The reward-body appears with wearing a five-buddha hat and bodhisattva garment during receiving the dharma. The dharma-body is only a light object and cannot be seen by the naked eyes. ^{[62: 273]}

Based on that kind of fantasy, they proclaim the tantric buddhas are all reward-body buddhas beyond Buddha Sakyamuni of Exoteric Buddhism, debase the true Buddhist cultivation as the cause ground practice and boast their weird and ridiculous method as the fruition ground practice—being able to become buddha in a lifetime.  But in fact, Tibetan tantric practice is the method of heretical Semen-practicing and has completely nothing to do with the Buddha dharma.

The visualization of luminous-body in Tibetan Secret Schools is a kind of the great-seal because it can visualize the dual operations of clarity and emptiness.  Tibetan Secret Schools misunderstand that luminous-body and Chi can last forever.  Thus, they regard the luminous-body as the basic entity of the everlasting great-seal:

The phrase “everlasting Chi” illustrates that the character of Chi has been unborn.  The everlasting nature is the basic entity of the great-seal and the non-extinct Chi is the subtle usage of it.  The “everlasting Chi” has been named in the preliminary practice, but it can be fulfilled and contained now.  It is great! ^{[34: 845]}

Like this way, they do not know that the luminous-body depends on one’s mental activities, but wrongly regard the visualized luminous-body as the everlasting object and all sentient beings’ original true reality.  It is really a big misunderstanding.  Why?  The existence of luminous-body is under the conditions of the human healthy body, proper external environment, the visualization by the conscious mind, the intension from the seventh (Manas) consciousness, and the manifestations of all above by the eighth (Alaya) consciousness.  This luminous-body cannot appear without mental visualization and will disappear under the conditions like in the dreamless deep sleep, in coma, in the samadhi of no thought, in the extinction samadhi, and in the deceased status of death.  It is not like the eighth consciousness which can function at all times regardless of one’s visualization. Any enlightened person, with or without practice, can always see the operations of his and other people’s eighth consciousnesses.  However, the luminous-body can only appear with one’s visualization; how can it be the everlasting dharma?

Thus, the achievement of luminous-body is the worldly fruition of the Chi practice.  It is heretical and never the main samadhi practice of the Buddha dharma.  As stated by Buddha Sakyamuni in The Surangama Sutra, Vol. 8:

Those who restlessly keep the body immovable and have gotten the perfect attainment of seminal Chi are named as Sky-walking fairies. … Those who restlessly keep the semen and completely absorb the seminal Chi are named as Passing-through fairies. … Those who restlessly copulate and obtain the complete responses are named as Semen-practicing fairies.

The so-called four-yogas of Tibetan Secret Schools, Single-minded-yoga, Non-conceptual-yoga, One-taste-yoga and No-meditation-yoga, all depend on the mind-consciousness to visualize the luminous-body.  They have nothing to do with the true yogas of the Buddha dharma; therefore, we will not discuss their further details in this book.

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