Tibetan Tantric Male-Female Dual Cultivation and Taoist Sexual Techniques

Generally speaking, traditional Buddhism, also known as the exoteric school, absolutely rejects sex. Early Buddhism, in particular, resolutely advocated asceticism. The precept against sexual misconduct is one of the most fundamental precepts of Buddhism, which no Buddhist should violate. This resolute ancient Indian asceticism, when transmitted to China, clashed fiercely with the Chinese cultural tradition that valued the natural order of men and women and the saying "Of the three unfilial acts, the greatest is to have no offspring." During the Jin and Tang dynasties, it was attacked and criticized by the indigenous cultural groups represented by Confucianism and Taoism. Furthermore, Buddhism preaches that life is suffering, that all things are empty, and that sexual desire and the physical body are the root of suffering, the source of the soul's depravity and inability to transcend Nirvana. Therefore, Buddhism considers the pursuit of happiness, longevity, and joyful experiences in real life unworthy of pursuit. The Dhammapada points out that if the soul is likened to fire, then the body is merely charcoal, grass, dung, and firewood—base and filthy things, merely a temporary, illusory shell for the spirit to reside in. Thus, it is understandable that the sexual practices aimed at achieving happiness and longevity could not resonate with or be understood within the exoteric school of Buddhism.
Esoteric Buddhism, however, is a notable exception. Unlike the exoteric schools of Buddhism, Esoteric Buddhism is a school with a strong secular influence. Esoteric Buddhism emphasizes achieving "Buddhahood in this very life" through the "Three Mysteries." The "Three Mysteries" refer to the secrets of body, speech, and mind: hand mudras (specific hand gestures and postures), reciting the mantra of the deity, and visualizing the Buddha. This doctrine of achieving Buddhahood in this very life directly connects Esoteric Buddhist practice to one's real life and physical body. For example, Esoteric Buddhist body practices include mudras (hand gestures and finger combinations), specific body postures, and the cultivation of internal energy channels, chakras, and energy pathways, the latter being very similar to Taoist breathing exercises. Thus, although Esoteric Buddhism does not explicitly pursue health and longevity, the practice of the Three Mysteries and yoga leads to the attainment of longevity and well-being.
Since Tantric Buddhism focuses on "attaining Buddhahood in this very life," sexual physiology becomes an important subject of study. They incorporated the ancient Indian yogic theory of "Kundali-niyoga," which posits three chakras and seven channels in the body. The three channels are the central channel, left channel, and right channel. The left channel is red and connects to the right testicle. It is the yin channel (d), symbolizing the goddess Parvati, feminine energy (sakti), and the moon. The right channel is white and connects to the left testicle. It is the yang channel (pingala), representing Shiva, masculine energy, and the sun. The two channels intertwine and run in the middle, with the central channel (susumna) being the most important. The central channel runs through the middle of the spinal cord, is bluish in color, and reaches the crown chakra (Baihui) at the top of the head. It curves forward to the space between the eyebrows and opens at the scrotum (secret chakra). (External genitalia). The left and right channels meet the central channel four fingers below the navel. These three channels intertwine at the crown, throat, heart, and navel, forming a knot called a "channel knot," a physiological obstacle preventing the flow of energy into the central channel and thus hindering self-control of life and consciousness. In ordinary people, the left and right channels are filled with essence and blood, while the central channel is flattened and blocked, like a dried-up sheep intestine. Those practicing esoteric Buddhism aim
to open this knot, channeling all energy into the central channel to obtain cosmic energy and achieve immortality. How can one open the central channel? This requires visualizing the chakras on the central channel to stimulate the "Kundalini power" of sexual energy to break the knot. There are various accounts of chakras, including four, five, six, seven, and eight, but they are essentially the same, differing only in emphasis. Let's take the seven-chakra example:
　　　　(1) Root Chakra. Also known as the Muladhara Chakra, Spinal Chakra, or Bliss Chakra. Located above the perineum. This chakra is the source of sexual energy. It is four-lobed, red, and contains the Kundalini Serpent (also known as the Spirit Serpent, Kundalini Fire, Spiritual Power, or Spiritual Heat) coiled in a three-and-a-half-curl position, with its head drooping downwards.
　　(2) Sacral Chakra. Also known as the Vajra Chakra. The source of energy is located at the base and end of the external genitalia. It is a yellow six-petaled lotus. It is a key part of the practice of "dual cultivation" (sexual union).
　　　　(3) Navel Chakra. Also known as the Nipple Chakra. Located behind the navel. It is a gray ten-petaled lotus.
　　　　(4) Heart Chakra. Also known as the F Chakra. Located at the midpoint of the line connecting the two nipples, where the central channel meets. It is a white (or red) twelve-petaled lotus.
　　　　(5) Throat Chakra. Also known as the Sambhogakaya Chakra or the Sambhogakaya Chakra. Located at the base of the throat. It is a purple sixteen-petaled lotus.
　　　　(6) Third Eye Chakra. Located at the upper end of the central channel within the triangular bone between the eyebrows. It is a two-petaled white lotus.
　　　　(7) Crown Chakra. Also known as the Brahma Chakra, Great Bliss Chakra, or Nirvana Chakra. Located at the crown chakra, which is the exit point of the central channel, resembling a lotus flower with intertwined petals.
　　　　The physiological basis of the Tantric Highest Yoga Tantra's "Bliss and Emptiness Union" practice is the theory of the three channels and seven chakras, as well as the "Kundalini Serpent." The so-called "Bliss and Emptiness Union" is the doctrine and special practice of Tantric Highest Yoga Tantra. Its theoretical roots lie in the Tantric texts *Mahavairocana Sutra* and *Vajrasekhara Sutra*. Originally, early Buddhism had absolutely no room for compromise on the issue of sexual rejection. However, the Tantric holy text *Mahavairocana Sutra*, in its chapter on "Dwelling in the Mind," states that the study of Buddhism must be based on "Bodhi mind as the cause and great compassion as the foundation." "Expedient means are the ultimate goal." The key lies in the last phrase, unique to Tantric Buddhism. "Ultimate goal" means "thorough" or "to the utmost"; "expedient means" means "skillful," "flexible," or "adaptable." This phrase truly opens the "door of expedient means" for Tantric Buddhism to break through the fundamental precepts of killing, stealing, and sexual misconduct in both Mahayana and Hinayana Buddhism. This means that no means are forbidden in order to achieve Buddhahood. As long as "Buddha's teachings remain in one's heart," no precept is inviolable. Bodhisattvas should uphold the precept against sexual misconduct, but for the sake of liberating themselves and others and attaining Buddhahood, they can use women as places of practice to "protect sentient beings."
Another important basis for Tantric dual cultivation comes from the *Vajrasekhara Sutra*: "How wondrous is the purity of one's own nature, naturally responding to defilements and desires. Because of the purity derived from detachment from desire, one subdues defilements through them." The concept of "subduing" refers to achieving "purity of one's own nature" and attaining Buddhahood through sexual desire and sexual activity. This is similar to the Taoist schools of sexual cultivation and internal alchemy, which seek to achieve immortality through sexual practice. Therefore, the *Mahavairocana Sutra* proclaims: "According to the various sexual desires of all sentient beings, bring them joy!" The *Hevajra Tantra* further states: "If poison is mistakenly ingested in the abdomen, remove it from the poison; use a wedge to remove a wedge, use filth to remove filth; if water enters the ear, use water to make it out... If there is greed or desire, subdue it through desire."
According to the concept of "subduing," the practice of dual cultivation in Tantra is a natural progression. Bodhisattvas and celestial beings all have sexual partners for cultivation. Celestial beings have celestial queens and goddesses as companions, and the deities who subdue "demons" are accompanied by their consorts (Buddha mothers and dakinis). Volume 9 of the Mahavairocana Sutra Commentary states, "Vividness signifies the great wisdom and light," and also, "Consort signifies samadhi, namely the great compassionate womb samadhi."
The union of the Vajra King and his consort in sexual practice became a symbol of "the union of compassion and wisdom," with "compassion as the father and wisdom as the mother." Following this concept, Tantric practitioners regard the Vajra Guru as the father and the sexual partners in the Guru's practice, as well as all female practitioners of Tantra, as Dakinis. They use "the great bliss of male-female union" as a means to attain enlightenment, calling it "the blissful concentration" or "the three concentrations of lotus and vajra."
　　 Having resolved the doctrinal and disciplinary issues of sexual practice, Tantric Buddhism, based on the physiological theories of energy, channels, and bindus from ancient Indian yoga, developed a system of "the union of bliss and emptiness" as a practice.
密宗无上瑜伽认为，蜷伏沉眠于人体密轮之上的性潜能“军荼力蛇”须赖明王明妃两性交媾中所击发的性能来刺激唤醒。也就是说，他们认为两性性交时所产生的体内性激素和性能量最容易激发人体潜能。他们认为，人在两性交媾过程中达到性兴奋时，心间不坏明点与意念及全身的气皆往下身走，凝集于脐下。所谓“明点”(blndu)是印度古瑜伽概念。指人体中生命能量的凝聚点及水液。其中有些明点与道教内丹的“精”类同，故有译为“精”、“真精”、“真火”的。“不坏明点”类同道教内丹的“元精”、“真精”，为人生命及心识之本，终身不坏，禀自父精母血，为意识底层的心识之本“阿赖耶识”与命根气的结合，住于中脉中，随人的心理生理活动而于中脉中变化移动。
当性欲冲动时，并随其渐达高潮，不坏明点从顶轮降至喉轮、心轮、脐轮，这时全身心识与气皆聚一处。若以瑜伽加以修炼调控便能转化发生智慧。密宗又认为。一般人在性立时射精将性能量释放，使女性怀孕产子，这里将性能传递转移给了后代。而密宗双修者通过性交媾运动激发己身内的性能量，但是不射精，而是以意念调动密杵轮的性能去制激唤醒“军荼力蛇”。《诃陀瑜伽灯明》说：“知瑜伽者当保其精。耗其精者死，存其精者生”。这种观念，与道教内丹认为人的阳精“施之于人则生人，施之于己则成仙”完全一致。
当密道修行者通过性交激发的能量使密轮上沉睡之“军荼力蛇”觉醒，蛇头开始由低垂而高昂，喷出拙火。在不断的用意、念咒、呼吸修炼过程中，金黄色蛇体渐渐由蜷曲而伸直上窜，喷出的拙火也愈加明亮、炽热，灿烂，经过诸轮，沿中脉升腾，直达顶轮与明点相合，烧融顶轮中脉出口处的脉结即“白菩提”，此时左中右脉接通，滴下甘露，收一切气入中脉，人与大梵接通，天人合一。此时密道行者感受到大喜乐境界，生理与心理发生极大变化，入高深定境，获得空、明、乐、无念的禅定之境。
　　　　密宗双修理论与道教房中理论在本质上是基本相通的。首先，二者都认为，人体生命能源是性能量。道教炼精化气。炼气化神；还精补脑是以性能量—一元精为生命物质基础；密宗所谓“军荼力蛇”、“灵蛇”、“拙火”也是以性能为生命修炼根基。其次，二者都采用男女性交媾的技术操作来达到激发性能——生命潜能的修炼目的。道教内丹双修要求有法、财、侣、地。取坎填离、乾炉坤鼎合炼成丹；密宗则有明妃、空行母作为性修炼伴侣。且二者都有一套完整的性修炼技术操作体系。第三，无论是道教房中还是密宗双修，回精与逆流都是最根本技术和行为。道教房中无论哪派都以“从而不施”、“不泄于道路”为根本法则，并讲究“黄河逆流”，将精气循督脉运至头顶，形成周天；密宗则以性交激发性能，将未射出之精气击发拙火，循中脉上升至脑。达到这——步的便被称为“逆精者”(ordhvaretas)。第四，道教房中和密宗双修都以信仰为基础，目的是成为登逾彼岸者。道教房中术的信仰基础是神仙不死，羽化飞升。内丹双修派更要达到“阳神出顶”，“炼神还虚”。但在现实客观意义上，却与祛病治疾，健康长寿紧密相关。密宗双修的信仰基础是即身成佛、涅寂静；客观效果上也有长寿——虹化的现实意义。第六．作为宗教行为，道教房中与密宗双修都伴随着神秘的宗教仪式仪轨。道教天师道的“合气之道”须集体进行“真人日礼”、“诏冥醮录”， “男女至朔望日先斋三日”；还有专门的“师尊”进行性修炼指导，“入私房诣师立功德”。密宗双修则要举行隆重而神秘的无上瑜伽密灌顶仪式。又称灌顶大法。具体包括密灌顶与慧灌顶，均为上师对其弟子在双修知识和实践上的言传身教。密宗有严格规定，未经此二灌顶者绝对不能用“乐空双运”之双身修法。
早期道教在全面继承方仙道术时，即将房中术纳入其道术系列中。最早创立的五斗米道，即引进此术，以之和行气、符咒术等配合修习。魏晋期间，方士道士多习此术?。在曹操招致的大批方士中，“甘始、左元放、东郭延年行容成御妇人法，并为丞相所录”。后左元放（即左慈）传郑隐，郑隐传葛洪。葛洪《抱朴子·遐览》著录房中书多种，计有《玄女经》《素女经》《彭祖经》《子都经》《天门子经》《容成经》等。
可见汉魏两晋时，房中术也很盛行。东晋以后，一些道派和道士相率反对房中术，如东晋中期出现的上清派，崇尚存思、行气，贬斥黄赤北魏寇谦之改革北天师道时，称房中术为“三张伪法”，要男女道官箓生“断改黄赤”。但是历晋至南北朝，不论道教内外，房中术并未断绝。南朝梁大医药学家著名道士陶弘景在所著《养性延命录》中即辟专章《御女损益篇》阐述房中术。
孙思邈说：“此方（按指房中术——引者注）之作也，非欲务于淫佚，苟求快意，务存节欲以广养生也。非苟欲强身力行女色以纵情，意在补益以遣疾也。此房中之微旨也。”他又提出加强意志控制的办法，说：“善摄生者，凡觉阳事辄盛，必谨而抑之，不可纵心竭意以自贼也。”
据说，彭祖曾提出“上士别床，中士异被，服药千裹，不如独卧”和“一岁之忌，暮须远内”的主张，其中心思想就是断绝异性接触，减少性欲冲动。
房中术不仅要求节欲，更要求慎施，即不任意施泄精液。葛洪称之为“节宣”，即对宣泄精液实行节制。孙思邈将精液比作燃灯之油，谓油料充足，则灯火旺盛，不注意节油和添油，随意耗费，终至油尽灯灭。房中家忖度“节宣之宜”，根据人的年龄、健康状况，及气候变化等条件，提出不同的施精次数。《素女经》提出：人年二十岁者，四日一泄　年三十者，八日一泄　年四十者，十六日一泄；年五十者，二十日一泄　年六十者，即闭精勿泄，若体力犹壮者，一月一泄。道士刘京提出：春三日一施精，夏及秋一月再施精（两次），冬常闭精勿施。孙思邈则提出：一月再泄（两次），一岁二十四泄。目的都是为了控制施精次数，防止施精频率过高，影响身体健康。房中家还提出数交一泄或多交少泄的原则。《养性延命录》说：“数交而时一泄，精气随长，不能使人虚损；若数交接则泻精，精不得长益，则行精尽矣。”数交而一泄，意味着多次交接中不能泄精，如何才能作到交接而不泄精呢？房中家曾提出若干交接方法与姿势，这些内容是否有益于性生活和性卫生，尚须科学论证。
房中禁忌　为了保精养生，诸书都强调房中禁忌。《养性延命录》提出“奸淫使人
不寿”，谓其不寿，并非鬼神所为，实因其人用意俗琐，竭力无厌，又因心理不安，惊惶恐惧，只能导致惊狂或生恶疮。
《素女方》和《玉房秘诀》提出日月晦朔、雷电风雨、饱食后、体疲劳，及大汗未干等不宜房事之七忌。据说彭祖加以归纳为三大忌：大寒、大热、大风、大雨、大雪、日月蚀、地震、雷鸣等自然变化强烈时，为天忌　醉饱、喜怒、忧愁、悲哀、恐惧、疲劳、远行初归、金疮未愈、女子月事未绝、忍小便交接等，为人忌；神庙、寺观、井灶等处为地忌。
诸书并对违犯上列禁忌之恶果作了详细说明。如《素女方》谓，日月晦朔时合阴阳，“令人临敌不战，小便赤黄”；雷电风雨时合阴阳，“生子令狂癫，或有聋盲瘖痖”；饱食后合阴阳“六腑损伤，腰脊疼痛”。
《养性延命录》和《千金要方》谓，忿怒中交接，令人发痈疽　忍小便以交接，令人得淋病，或茎中痛　远行疲劳行房，则五劳虚损　妇人月事未绝以交接，生白驳等。
The "Returning Essence to Nourish the Brain" school of thought advocates intercourse without ejaculation, or frequent intercourse with minimal ejaculation. This is not only to avoid excessive depletion of essence and the resulting illness, but more importantly, to replenish the essence and nourish the brain. Ge Hong said, "There are more than ten schools of thought on sexual techniques, some for remedying injuries, some for treating various diseases, some for replenishing yin and yang, and some for prolonging life. Their essence lies in returning essence to nourish the brain!" Taoist texts say that the kidneys are the storage place for essence (this is unscientific), and that they are connected to the brain by meridians. People can take methods to prevent semen from flowing out and force it to return to the brain along these connected meridians, thus benefiting the brain. This theory is recorded in the "Seven Returns of the Inner Alchemy" section of the "Treatise on the Subtle Essence of Fetal Breathing," also known as "Retaining Essence and Returning Qi to Nourish the Brain." It states: "The essence of the kidneys belongs to water, and is often restrained by the brain's meridians. The spleen's qi corresponds to the brain, which is the Niwan (mud pill). The Niwan is earth, and two meridians descend to the kidney essence. This essence resides in the kidneys and flows into the Niwan, becoming the brain. The brain is yellow in color, hence its association with earth. The brain has two meridians that descend from the spine to three inches below the navel, which is called the Qi Sea. When the brain is full, the Qi Sea is prosperous. When it is prosperous, the primordial qi is abundant, and when it is abundant, it is clear. When it is clear, the spirit is born. Therefore, water can nourish all things, and when water dries up, all things wither." Whether the above theory and method are correct, or how to correctly understand them, deserves further research.
The above outlines the more positive aspects of sexual techniques. Li Pengfei, a Yuan dynasty scholar, summarized them in his *Sanyuan Yanshou Canzan Shu* as follows: Desire should not be abstained from (meaning legitimate sexual activity should not be prohibited), desire should not be premature (meaning sexual activity is not suitable for sexually immature teenagers), desire should not be indulged (meaning moderation is necessary), desire should not be forced (meaning one should not use violence to coerce a partner or force intercourse when emotionally distressed or lacking energy), desire should have taboos (referring to sexual taboos), and desire should be avoided (referring to avoiding inclement weather and places like temples and monasteries). He further explained each point by citing various books. This can be considered a basic summary of the main points of sexual techniques and is worthy of scientific summarization.
The art of the bedroom originated and developed in ancient society, and its main practitioners and researchers were mostly alchemists and Taoist priests. Therefore, it was inevitably limited by social and ideological conditions, and thus inevitably brought with it much dross. Firstly, the art of the bedroom was created under the guidance of the idea that men were the main subjects and women were the experimental subjects (hence it is also called the art of controlling women). Its focus was on how to ensure the man's well-being and benefit, without considering whether the woman was beneficial or harmful. Even worse, in order to benefit the man, some went so far as to harm the woman by engaging in the so-called "extensive sexual relations with many women" to "absorb yin to supplement yang." This practice not only lacked scientific basis but was also unacceptable to social morality; it only catered to the desires of feudal rulers, providing them with a theoretical basis for indulgence and the large number of concubines.
Although the "Art of the Bedchamber" contains both valuable and flawed elements, its core content represents the earliest record of sexology and sexual psychology in my country. Its descriptions of sexual hygiene, methods for treating sexual dysfunction, and techniques for achieving harmonious relationships between men and women and promoting orgasm are all worthy of study.
It is not accidental that the Buddhist Tantric practice of dual cultivation and the Taoist sexual techniques are essentially the same.
　　Historically, it is a well-known fact that Buddhism from India entered China on a large scale from the 2nd to 3rd centuries AD and became one of the major religions in China. However, it is less known that at the same time, Taoism in China also spread to India in reverse, significantly influencing Buddhism and leading to the evolution of Tantric Buddhism. Since Tantric Buddhism in India arose after the 7th century AD, while Chinese sexual techniques, based on the bamboo slips from the Mawangdui Han Dynasty tombs, are no later than the late Warring States period to the early Western Han Dynasty, around the 3rd century BCE, it is entirely possible that when Buddhism entered China via the Southern and Northern Silk Roads in the 2nd and 3rd centuries AD, Chinese sexual techniques could have spread to India along the same route with the then-emerging Taoism. Tantric scriptures contain many clues about this. For example, the Tantric classic *Rudraksha*, Volume 17, states that Brahma's son, Vasisha, practiced asceticism for several years without achieving enlightenment, so his father advised him to seek "Chinese cultivation methods." He later went to China and saw countless naked sorcerers drinking wine, eating meat, and having intercourse with beautiful women around the Buddha. In his confusion, the Buddha taught him about sexual discipline and the meaning of the Five Mas. The so-called "Five Mas" (5m) are drinking alcohol (madya), eating fish (matsya), eating meat (mamsa), sexual preparation (maithuna), and group sexual intercourse (mudra). This is also the "Five Mas" mantra of the Hindu Shakti school. What is recorded here may very well refer to the "Harmony" ritual performed by the Southwest Celestial Masters sect. Another authoritative Tantric classic, the *Brahma's Questions*, also known as the *Wind God's Harmony Dantara*, records a similar legend, saying that the Tantric master Shusheng traveled to "Mahachina" and "Qin" to study the true path, but found the Buddha indulging in wine and beautiful women. Upon questioning this, the Buddha taught him the "Five Mas".
In his book *Indian Religions and Chinese Buddhism*, Mr. Zhang Yi of the Sichuan Academy of Social Sciences pointed out that the spread of Taoism in India was mainly through the Yunnan-Burma route, also known as the Southern Silk Road. This argument is quite insightful. According to this theory, the route of the spread of Taoist sexual techniques in China was as follows: its western end connected to Kamarupa (Assam), the birthplace of Tantric Buddhism in India and the terminus of the Southwest Silk Road; its eastern end connected to another terminus of the Southwest Silk Road, namely the Chengdu region in western Sichuan, the birthplace of the Celestial Masters sect of Taoism. Between approximately the 2nd and 4th centuries AD, as Buddhism spread eastward along the southwestern Silk Road, the Daoist Celestial Masters sect's "Way of Harmony" also spread westward along the same route. This stimulated the spread of "heterodox" practices, including the "Five Mantras of Samadhi," in the neighboring Kamarupa region of China. These practices eventually evolved into Esoteric Buddhism and were reintroduced to the Han-Tibetan region of China in the 8th century AD. Thus, aside from Buddhist doctrines and ancient Indian yoga physiology, we can explain why the dual practices of Esoteric Buddhism in India and the sexual techniques of Daoism in China are so similar, almost identical. The renowned scholar Dr. Joseph Needham once pointed out: "At first glance, Esoteric Buddhism seems to have been introduced to China from India." However, a closer examination of its (formation) timeline leads us to believe that at least all of its elements may be Taoist (from *Science and Civilisation in China*). The renowned Dutch sinologist Robert van Gulik also pointed this out. He stated, "Since sexual techniques based on methods for stopping ejaculation were prevalent in China from the beginning of the Common Era, while there was no trace of them in India at that time, it is clear that this characteristic of Vajrayana Buddhism was transmitted from China to India via Assam" (from *An Examination of Ancient Chinese Sexual Practices, Appendix*).
Tantric dual cultivation originated in India and stemmed from Chinese Taoist sexual techniques. In regions like Tibet, it has evolved into a distinct Chinese Buddhist sect. Its dual cultivation methods encompass profound faith, philosophy, and knowledge of human anatomy, along with a series of visualization and breathing exercises. Under certain conditions, it offers benefits and effects on health and longevity, thus forming a component of Chinese sexual health culture. However, like Taoist internal alchemy dual cultivation, Tantric dual cultivation requires a high level of personal qualifications and psychological and physiological refinement. (Tibetan Gelug school stipulates that one is not permitted to study Tantra without completing over two years of exoteric Buddhist courses and passing rigorous examinations.) It is generally impossible for ordinary people to practice alone. As for the various breathing techniques used as preparation for Tantric practice, such as Vajra Counting Breaths, Vase Breathing, Vajra Recitation, Nine-Section Wind Method, and the Great Perfection Stages, these can be used as a reference for personal Qigong practice to improve health, prevent illness, and pursue longevity.

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Tibetan Tantric Male-Female Dual Cultivation and Taoist Sexual Techniques

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