Rich women in Tibetan Buddhism

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In Tibetan Buddhism, practitioners need to collect "yin essence" from the opposite sex to achieve yin-yang union. This is commonly known as "yin-gathering." To the average person, it means handing a woman over to the practitioners for their...playing with. It is said that the women required for this practice are of three types: the "real woman," a real woman with flesh and blood; the "spiritual woman," shaped by the practitioner's will; and the "inner woman," the yin essence within the practitioner themselves.

Forty-nine years later, this practice has become rare. However, I personally experienced such an event. It happened last summer in Daxing, Beijing.

Huang Caomei, Ma Pingping, An Lu, and Sister Yang were four wealthy and close women. All four were Buddhists, or more accurately, Tibetan Buddhists, though to varying degrees. Huang Caomei and Sister Yang each set aside a room in their homes to create a large Buddhist shrine, where incense burned constantly and lamps burned continuously. Every day, regardless of morning or evening, whenever I returned home, I would chant "Karmapa Tenno" a few times, sometimes long, sometimes short, sometimes real, sometimes feigned. Over the years, I became a veritable lay Buddhist. Whenever someone inquired, I would always proudly say, "I have taken refuge."

Last summer, a Tibetan lama said he was going to Taiwan to give lectures. On his way back to Tibet, he would pass through Beijing and asked them to pick him up at the airport. Picking up a lama is something many people vie for. It is said that if you pick up a lama, you will be imbued with his Buddhist aura and naturally receive Buddhist blessings. Buddhism teaches that everyone can become a Buddha!

Sister Yang doesn't drive and doesn't own a car, so she shouldn't have gone to pick him up. But Sister Yang, wanting to receive Buddhist blessings, dragged me to the airport. When we arrived at the airport, we saw that Huang Caomei, Ma Pingping, and Anlu were already there. The three of them had two cars, plus us, making a total of three cars. You can imagine the treatment the lama received. After the lama arrived, he was ushered into Huang Caomei's car. Sister Yang wasn't one to argue with others, but hoping to benefit from the Buddhist atmosphere, she squeezed into the lama's car. In the end, I had to drive home alone.

The next evening, Sister Yang called me, asking me to pick her up and take her to Ma Pingping's house. At 7 pm, Sister Yang and I arrived at a residential complex in Daxing. It was the fourth floor of a dark brown multi-story building. An Lu opened the door, and upon seeing us, she put her finger to her lips and gave a long shushing sound. We couldn't help but lower our voices, changed our shoes at the door, and tiptoed inside.

An Lu led us to the kitchen, where I saw Huang Caomei and Ma Pingping's husband making dumplings. Without a word, Sister Yang and I washed our hands and joined them. Ma Pingping's house was large, over 200 square meters. They had just moved into their newly purchased house. Upon entering, I could still smell the faint smell of paint from the recent renovations. Several people were sitting around the table, talking quietly. I was puzzled, wondering what was going on. I even thought it was ridiculous that they were so scared by some unknown lama sleeping inside.

Ma Pingping's husband was supposedly a Buddhist. He was a social welfare official in a certain neighborhood, nearly fifty years old, not very tall, but he seemed quite shrewd. He chatted and laughed with us while occasionally glancing into the room inside. Sister Yang asked, "How long have you been inside?"

Ma Pingping's husband replied, "About half an hour."

Sister Yang said, "Keep looking, the longer the better for her. Don't rush."

"What's the rush? If we were in such a state, we would have done something drastic by now," Ma Pingping's husband added.

It was only then that I realized Ma Pingping and the lama were inside. But what they were actually doing remained a mystery. However, Sister Yang's use of the word "keep looking" suddenly made me realize something. Could it be that they were...? I was suddenly a little surprised. Looking around, they all seemed very relaxed and normal, so I didn't say anything and just listened to their chatter.

"How long did it take you to be 'picked'?" Sister Yang nudged Anlu with her elbow and asked.

Anlu clicked her tongue and, without any hesitation that I was there, said, "About half an hour."

"About that. How do you feel?"

"I feel so relaxed. Let me tell you, even now, my lower abdomen still feels warm. Look at Strawberry, she was picked this morning, do you know how much she ate for lunch? Six steamed buns! She hasn't eaten that much in ten years!"

Huang Strawberry said, "You know, people's bodies are just so good. Pingping was in just half an hour. My husband would take forever to get up..."

At this point, I finally understood that what these women, including Ma Pingping's husband, were talking about was the "ongoing" practice of Tibetan lamas plucking the genitals. Holy crap

! I couldn't help but be secretly amazed! I thought this was something very distant, but who knew it was happening right before my eyes?

Looking at those women, they seemed quite used to this kind of thing, and Ma Pingping's husband seemed unfazed by it either. His wife was being taken advantage of in the house, and he could calmly help the other man make dumplings outside! Good heavens! This feels like a dream!

Later I learned that Sister Yang and the others were frequently subjected to "yin-yang cultivation" by those Living Buddhas who came to Beijing. Because it mostly happened within a small circle, everyone had long been accustomed to it and considered it part of their Buddhist faith. Sister Yang was a friend of mine; we lived nearby and had some business dealings, so we were the kind of friends who interacted frequently. Once, she gave me a jade pendant, which I casually put around my neck. She said, "You have a very Buddhist nature; you should believe in Buddhism." From then on, I would often go with her to gatherings, meet fellow Buddhists, and so on—it was all a bit of fun, whether real or fake. I met those women through Sister Yang, and we became quite familiar with each other over time. In their minds, I was undoubtedly a Buddhist, so they didn't hide anything from me, intentionally or unintentionally letting me experience this novel thing. Novel! Novel! I couldn't help but click my tongue in amazement.

That day, about ten minutes later, Ma Pingping, her face flushed, followed the lama out and helped him straight to the dining table. Then she went into the kitchen to help her husband and Sister Yang cook dumplings. At the table that day, there was wine and meat, and the lama ate and drank like a typical wine-and-meat monk. He even pretended to occasionally talk about the true meaning of Tibetan Buddhism. However, to me, it was all childish stuff, no different from the moral education or political lessons our elementary school teachers taught. Of course, this didn't affect the admiration of the several wealthy women and Ma Pingping's husband for him. Ma Pingping sat beside the lama like a wife, serving him food, rice, and soup, constantly fawning over him like a honeyed maid. Her husband, on the other hand, seemed completely oblivious.

That evening, on the way back to the city, I asked Sister Yang, "Why didn't you let him do the 'yin-collecting'?" Sister Yang replied half-jokingly, half-seriously, "If I did, what he poured in would just be thin porridge!" "So what if it's poured in from the tap? It's still Buddha's doing!"

Sister Yang casually retorted, then said nothing more. I couldn't tell if she genuinely didn't care or was still upset that the lama hadn't taken advantage of her.

Later, I specifically researched the concept of "yin-collecting" in Tibetan Buddhism online and even called the Buddhist Association of China. They explained to me that: 1. Tibetan Buddhism allows its disciples to eat meat.

2. Buddhists can live in people's homes, but they cannot preach or discuss doctrines there.

3. The so-called "yin-collecting" is completely forbidden.

Therefore, that lama was nothing but a fraud. It's lamentable that so many wealthy women were entangled around them, willingly being abused by them. Especially Ma Pingping's husband, whose wife was being taken advantage of while he was out making dumplings for her. To be so "believing" in Buddhism is beyond description; it's practically idiotic.

This is something that happened in people's lives, and many might not believe it. But does such a practice truly exist in Tibetan Buddhism? Let's see what the Dharma Kings, Gurus, and Buddha Mothers of Tantric Buddhism have to say:

1. Kimiya Buddha Mother speaks of the union of bliss and emptiness in Highest Yoga Tantra: "What about life after the secret initiation and wisdom initiation?"

"After that came a long period of practice in the union of bliss and emptiness. The responsibility of the consort was to hang from Vajra's neck every day, placing her vulva on Vajra's penis. She would then move her penis, allowing Vajra to experience 'emptiness' from 'great bliss.' At that time, Juba was only 40 years old. Most 40-year-old Tantric monks had mastered qigong, their erections were indestructible, and they could maintain deep meditation for long periods. 14-year-old Kimiya was always exhausted."

"Excuse me, did you not have children?" "I had a son at 16 and a daughter at 19. In the same year I gave birth to my second child, Juba Vajra found a 12-year-old consort."

"How many consorts did Juba Vajra have?" "By the time Juba replaced Luba, he had eight officially named consorts. During the secret initiation, Juba's disciples offered him the one who had deflowered him." "

After you had two children, you stopped practicing the union of bliss and emptiness?" "How can a woman who has given birth to two children be as good as a 12-year-old?"

May I ask, Mother Buddha, what did you perceive during your meditation on emptiness? Did you attain Buddhahood in this very life?" Mother Buddha Kimiya said, "Based on my experience, there is no possibility of emptiness for the consort. After the consort enters 'harmony,' her main task is to induce 'great bliss' in the Vajra. It requires the hips to rotate, the waist to twist, the labia to open during penetration, and the vulva to close during withdrawal. The consorts are all underage girls; after several tens of minutes, they are exhausted and drenched in sweat. How can they have the energy to perceive the radiant image of the main deity? Only Juba, after each meditation session, always says he saw Vairocana Buddha and the Buddhas and Bodhisattvas of Onapati." Gu Ziwen's "Wanderings in the Snowy Land" (from Bhutan's Plaka, through Dongsha Dzong to Tashiyang Dzong—the Hevajra Dual-Body Practice of the Buddha Mother Juba Kimiya) 2. The Dalai Lama's teachings on Anuttarayoga:

The Dalai Lama answered: In Anuttarayoga, the issues of drinking alcohol and eating meat are discussed, which are related to sexual relations between men and women. The most important issue discussed is the sexual relations between men and women, that is, the dual-body practice. For a yogi, if he is male, he relies on the Buddha Mother; if the yogi is female, she relies on the Buddha Father. That is to say, the Buddha Father and Buddha Mother rely on each other.

Why is that? Because after physical intercourse, the gross consciousness and energy flow will gradually subside and disappear! To achieve the ultimate goal, one must generate great bliss to have the means to practice. To maintain this great bliss eternally, one's semen must not leak out—not a single drop! One must have the means to utilize this semen! If, during the practice of sexual union, one ejaculates, one must have the means to collect every last drop; otherwise, it violates celibacy and constitutes a grave sin. (Question and Answer between the Dalai Lama and the Chinese Buddhist Delegation) 3. Tibetan Buddhist master Chen Jianmin said:

"Therefore, it is essential to practice the dual-body method, and it must involve women. Even Tsongkhapa himself admitted this, saying that not only one, but at least five are necessary, while the Nyingma school advocates that one is sufficient. Theoretically, why five? Because five represent the Five Dhyani Buddhas and the Five Wisdoms, requiring this coordination! Therefore, dakinis of different natures must be chosen, including Vajra-family dakinis, Lotus-family dakinis, etc." (From *The Complete Works of Qugongzhai (Volume 1)*, by Chen Jianmin, edited by Xu Qinting, published by the Samantabhadra Buddha Association, July 10, 1991, hardcover edition, pp. 238-239). Master Chen Jianmin publicly stated that the dual-body method must be practiced, and that a physical consort must be used. He pointed out that the Yellow School's supreme master Tsongkhapa advocated practicing the dual-body method with at least five consorts simultaneously. However, examining Tsongkhapa's writings... However, it was discovered that Tsongkhapa advocated more than five: "The tantric empowerment transmitted through sermons and other means involves the guru and nine consorts of various ages, from twelve to twenty, engaging in sexual intercourse with each consort until reaching orgasm and contemplating the non-duality of bliss and emptiness, then collecting their semen from each consort's vagina. The seed (possessing the red and white bodhicitta of the nine consorts—the semen of the guru and consorts—containing the seeds of both men and women) and vajra (this semen is called Vajra Bodhicitta) are poured into the disciple's mouth, and the empowerment is performed accordingly. In the first of the third empowerment, one experiences blissful union with one consort; in the latter, one immediately enters orgasm with the nine consorts, and from the blissful union generated by them, one obtains nectar to empower the disciple..." (from *The Great Treatise on the Stages of the Path of Tantra*, by Tsongkhapa). Translated by Master Fazun, Miaojixiang Publishing House, June 20, 1986, hardcover edition, pp. 399-400) Tsongkhapa advocated that the guru should engage in sexual intercourse with nine consorts aged twelve to twenty one by one. Obviously, Master Chen Jianmin's statement of five is merely a polite way of putting it.

4. The Tibetan Buddhist certified "Living Buddha" Jiachu Rinpoche said:

"When it comes to touch, it involves caressing, massaging, and sucking the breasts, gently embracing and scratching, and rubbing the center of the lotus palace. Take off your clothes and look at each other's lotus vajra to generate desire." Tibetan Buddhist Jiachu Rinpoche also said:

"The vajra is ready and can be offered to the lotus palace. After moving up and down to penetrate deeply, maintain the feeling of emptiness and do not move. ... If the pleasure seems to be decreasing, then move and thrust strongly according to your experience." (Great Liberation Method of Tantra p. 276 -- Yuanshen Publishing Co., Ltd.) 5. Master Yinshun said:

"All those who study Tantra must first receive initiation, including 'Secret Initiation' and 'Wisdom Initiation,' which are the ones who receive this teaching." The method is as follows: The disciple first obtains a pure consort, who leads him to the altar. The disciple blindfolds himself and offers the naked consort to the master. The master and consort go behind a curtain and practice a deep samadhi of union, while the disciple listens quietly outside. Afterward, the master and consort return to the front of the curtain and place male semen and female blood (nectar), the so-called "bodhicitta," on the disciple's tongue. It is said that at this moment, the disciple experiences pleasure on the tongue and throat, which can induce great bliss. ... The master bestows the consort upon the disciple, pointing to the consort's "bhaga" and instructing the disciple: This is your place of enlightenment; you should seek enlightenment here. This is

from the translation of the important Tibetan Buddhist tantric text, *The Great Treatise on the Stages of the Path to Enlightenment*, by Dharma Master Fazun. The text was polished with the assistance of Dharma Master Yinshun, which is why Dharma Master Yinshun gained such a thorough understanding of the undisclosed esoteric nature of Tibetan Buddhism during this period.

This is why Master Yinshun said: "In Esoteric Buddhism, every deity worshipped has a consort. In the 'Kriya Tantra,' they gaze at each other with mutual affection; in the 'Changriya Tantra,' they hold hands; in the 'Yoga Tantra,' they embrace; and in 'Anuttarayoga,' they engage in sexual intercourse… Outwardly, it dazzles with the name of Buddhism, but in reality, it is the same as the art of seduction." (From "Buddhism in India—Chapter Seventeen—The Rise of Esoteric Buddhism and the Demise of Buddhism")

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