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                    3.2.Chapter 1  Introduction to Tibetan Secret Schools

1.2.2  The double secrets of Tibetan Secret Schools

The double secrets of Tibetan Secret Schools are: the dharma-nature secret and the dependent arising secret. The dharma-nature secret refers to Liberation-way through the dual operations of clarity and emptiness – Great-seal of self-liberation via experiencing the emptiness nature of the luminous-body. The dependent arising secret refers that, depending on the lustful touch through Couple-Practice Tantra, the practitioner visualizes the union of bliss and emptiness and validates the liberation. That is to say, he uses the method of lustful desire as the way.

 

As stated by Yogi C.M. Chen, a very famous Chinese tantric teacher in recent years:

 

Originally there were double secrets in Tibetan Secret Schools: first, the dharma-nature secret; and second, the dependent arising secret. The dharma-nature secret is pretty subtle, but its nature is very plain. When the practitioner does not get enlightened, he cannot find it at all; but once getting enlightened, he will find the dharma-nature becomes very common. Although this method has very few side effects, it is difficult to attain. By contrast with the dharma-nature secret, the depending arising secret is more rough and dangerous. When performing the copulation (sexual intercourse), the practitioners may get special effects. But if misusing it, they may fall down. … While the former means Great-seal (Mahamudra), the latter is Action Seal (Karmamudra). The former is also called Liberation-way; the latter is also called Expediency-way, or the way of desire, which is opposite to the meaning of liberation. Both ways have their respective secrecy. … The dharma-nature secret means that the nature of dharma is absolutely apart from languages and words and nobody can make the nature. When teaching Great-seal, the tantric masters try to elaborate on it; but its essence, the luminous-body, has never been revealed. In another way, Zen School is more realistic. Zen, a separate transmission beyond the doctrines, does not use any language or words. Its secrecy is more obvious. The practitioner cannot grasp it until really verifying it. … For instance, a venerable monk, called Monk Beating-ground, tried to explain his particular realization. But his talks were all about the dharma-nature, which nobody could understand. He had to beat the ground with his stick to express it. Then one day, someone hid his stick, he could not answer anything but only opened his mouth. The monk just touched the full dharma-nature for the first time, and still stayed at the initial stage of enlightenment. Therefore, he could not understand it entirely. Only after attaining the third stage of enlightenment, could he explain it fluently. … The situation that Monk Beating-ground could not say a word at that moment is just like what the ancient Chinese poet Su Tung-po said, “In the normal view, the mountain shows as ridges; but from the side view, it shows as peaks. The same mountain looks different, depending on viewing far away or near by, or from a higher or lower position. I do not know the true face of Lu Mountain, but I am sure that I am here.” Following the style of Su Tung-po’s poem, I would like to write a poem for Monk Beating-ground: “Emptiness fills to the edge of all peaks. It is so abundant, allowing none to tell the difference. Although it is difficult to explain the true face of Lu Mountain, I am sure that I am breathing here.” [34: 8-9]

 

However, Yogi C. M. Chen is still ignorant of Monk Beating- ground’s secret gist. The sayings mentioned above are just from his speculation. Yogi C. M. Chen also said:

 

Even the buddha himself cannot describe the analogy like it. Most ancient Tibetan and Chinese masters described it as the space. (In fact, only ancient Tibetan masters described it as such, rather than the really enlightened masters in ancient China.) However, if one imagines the space over one’s head is the dharma-nature, is the lower ground under him not the dharma-nature? How about the one in the middle who makes such imagination? Is he not the dharma-nature? ... After understanding it thoroughly, I am really aware that: “Not only the upper direction is like the clear sky without a piece of cloud, but the downward direction, all four directions, and even the inside of my body are the same. There is nothing but clear space in all directions – outside or inside, up or down, or left or right, without any surface or interior. It is just like a boundless sphere. Inside it, there is no practitioner who can see it, and nor the dharma-nature that is seen. Since none can see it and no nature is seen, the truth shows naturally. The secrecy is due to the secret of the dharma-nature itself. No one can keep that secret from revealing. When it reveals naturally, it shows without any effort. It is a secret for the people who have no experience with it. But it is very common for the people who have once experienced it.”

 

The dharma-nature secret is just like a big transparent crystal ball. People in the east can see through to the west side; and those in the west can see through to the east side too. We cannot indicate that the east side is the crystal ball, nor can we say that the west side is. Suppose the dharma-nature as a whole is the crystal ball to be uplifted, who can make it? If there is a person who can really uplift it, then can one be outside the dharma-nature? That person himself is also part of the dharma-nature, and then can anyone else uplift him together with the dharma-nature? However, both the tantric and the exoteric Buddhism all advocate using it as a whole. How to use that whole? Nobody can understand, illustrate or realize it, unless one has gone through all those experiences and gotten enlightened. That is why it is the inconceivable secret.

 

The dharma-nature is available everywhere. The master cannot transmit the teachings orally, nor can the student comprehend it mentally. … Nevertheless, with wishful thinking, Tibetan Secret Schools set up the expedient methods through the great perfection and Great-seal to guide the practitioner to the fourth empowerment (the union of bliss and emptiness via Couple-Practice Tantra). Zen School has a special method through observing the student’s spiritual capacity and directly pointing to his enlightenment. They can obtain the sharp roots, but eventually cannot break through the secret of dharma-nature. The only way is to allow the person who has had the experience in the past life to validate it personally. Upon validating, the dharma-nature secret is ordinary to the practitioner. But there is no special recipe for revealing it. [34: 10-13]

Those are exactly what the ancient and current tantric patriarchs realized. Some of them view the mental state of thoughtless pristine awareness, the union of clarity and emptiness (nothing), as getting enlightenment. Some other persons, such as Yogi C. M. Chen, consider the visualized space in all directions, like a boundless empty sphere, as the dharma-nature. Although they proclaim the first secrets of Tibetan Secret Schools, those are actually the illusory states of the conscious mind. What the very secret of dharma-nature realized by Zen School is the eighth consciousness, which is used by each sentient being everyday. This consciousness can be realized and operated. It always exists regardless of the practitioner’s visualization. It appears not during visualization only, and is visible to the practitioner even without visualization. It is absolutely not achievable through such tantric visualization. Hence, the dharma-nature mentioned by Yogi C. M. Chen is by no means the real dharma-nature of the true Buddhism. His dharma-nature is just the illusory perception. But this perception of visualization is still within the scope of the real dharma-nature, since the perception is manifested by the real dharma-nature – the eighth consciousness. Yogi C. M. Chen made such a speculative assertion because he never knew where the eighth consciousness was.

As mentioned by Tibetan Secret Schools, the dependent arising secret means ‘the dependent arising secret of the experience from the wisdom and virtues of Buddhahood.’ In other words, it is Couple-Practice Tantra of copulation. Due to this method, Tibetan Secret Schools proclaim their practice to be the ‘fruition ground,’ and assert that it allows the practitioner to attain Buddhahood in this lifetime. Hence, they debase the exoteric Buddhism as the practice of ‘cause ground,’ being unable to attain Buddhahood in a lifetime. Now let us look how the ‘dependent arising secret’ was stated by Yogi C.M. Chen:

 

The following describes the dependent arising secret of the experience from the wisdom and virtues of Buddhahood. In the later-acquired samadhi, the buddha gets the wisdom of wonderful observations and accomplishing deeds, and brings forth wisdom and compassion. Since his dharma-body of Buddhahood is the same as all sentient beings’ dharma bodies, this dharma-body has eighteen distinctive characteristics that can fully understand everything done by each sentient being in the past, at present or in the future. In the fundamental samadhi, the buddha does not have any self attachment and the defilement of ignorance, so that he can know all sentient beings’ buddha-natures and karmas, just like he knows the fruit held in his palm. Together with the experiences obtained, the buddha sets up all kinds of expedient practices to shorten the time required to attain Buddahood. It will take three measureless eons in the exoteric Buddhism usually. Hence Vajra-vehicle is established.

 

Based on the experiences with attaining Buddhahood, the dependent arising secret is created as the expedient methods to attain Buddhahood in a lifetime. In Small-vehicle and Great-vehicle of the exoteric Buddhism, the buddha lets sentient beings know how to use the mental practice to attain arhat’s or bodhisattva’s fruition. But only in the secret schools, the buddha use the dependent arising secret from his own experiences to set up the methods to attain the buddha's body. These kinds of methods, such as practicing a deity’s karma of body, speech and mind, visualizing his body, and chanting the mantra, are systematically collected to become the methods for the fruition of Buddhahood. Henceforth, we have all kinds of methods, such as accomplishing the buddha’s body through the five aspects in Highest-yoga, practicing the deity’s generation stage (kyerim) and completion stage (dzogrim), etc. The dependent arising secret is the same as the dharma-nature of Liberation-way in the exoteric Buddhism, and is indescribable with any simile. For all the verifiable experiences of Buddhahood, the buddha takes himself as the simile to make the practitioners follow his conduct, speech and mind. That is how the buddha creates the dependent arising secrets of the triple-secret correspondences. The buddha knows, in the fundamental samadhi, it is hard to describe the dharma-nature. Only the buddha can understand buddhas, and the buddha can attain Buddhahood; all buddhas share the same way. All sentient beings have their own buddha-nature and can become buddhas. The buddha collects all those precious experiences into the secret methods. In addition, he teaches the method of empowerment to inspire the practitioners. In summary, to teach the future buddhas, using real experiences of Buddhahood as the expedient secret is the wonderful dependent arising secret.

 

The following describes the dependent arising secret from the form (appearance). In the dharma-nature secret, there is the secret about the non-sentient beings to preach the dharma (phenomena). Similarly, in the dependent arising secret, there is the secret about the dependence on the forms. Those non-sentient objects have some forms after union or combination. For common objects, such as the pestle (male sexual organ) with the form of vajra and the bell (female sexual organ) with the form of lotus, the union of the two brings forth a set of the highest secret of Tibetan Secret Schools. Other objects in the world, like the convex vs. the concave, the pestle vs. the mortar, the lock vs. the key, the positive electricity vs. the negative electricity, the sky vs. the ground, the mountain vs. the river, the sun vs. the moon, etc., are all non-sentient beings. But they tell something about the sentient. Tibetan Secret Schools practice the symbolic hand seals (or hand gestures, mudras) in various forms, such as a deity, a dharma-vessel, an indicator, or an action. Each hand seal has its particular wondrous usage. Practicing the seal is very responsive. And those efforts would never be in vain.

The following describes the dependent arising secret of the unconditional dharma-body. The dharma-body is free from any condition. It is originally the secret of dharma-nature. However, based on the experiences of Buddhahood, the buddha finds there are various dependent arising conditions that can make the luminosity of dharma-nature and emptiness-nature appear. Those include the conditions like being drunk, during sexual intercourse, in a coma, during empowerment, in meditation, dying, in the sleep, etc. They are well stated in The Hevajra Perfect Stage. Also The Orally Taught Treatise mentions, “The bliss of dharma-body pervades emptiness, death, coma, and sleep. It can be perceived in an instant of yawn or sneeze.” However, the bliss happens too fast to be found by all sentient beings. The buddha can perceive the instant luminosity of the dharma-body from all beings. With great compassion, the buddha prescribes the recipe for perceiving the luminosity of dharma-body in one’s sleep without any dream. The entire canon of desire way aims to use the expediency of sexual intercourse (the expediency by sexual technique) and the practices of Chi and bright-drop to generate four kinds of joy and four classes of emptiness. This sequence conforms to the dependent arising secret. [34: 15-19]

Such two secrets both rely on practicing the conscious mind as the practice of ‘fruition level’ to attain Buddhahood in a lifetime. In this method, the tantric practitioners use the lustful desire as the way, and try to keep the sexual climax lasting longer by suppressing ejaculation through the practice of Chi and bright-drop. While staying at the sexual climax, they realize the ‘formless’ of sexual pleasure and regard it as the ‘emptiness-nature.’ In such a way, they proclaim their realization of emptiness-nature and achievement of the union of bliss and emptiness. Moreover, during the long lasting period of the sexual climax, they raise another notion – one should never have greedy desire for sexual bliss. In this way, they keep the sexual climax lasting longer and enjoy the lustful pleasure all over the body. That is entitled the supreme bliss of the Buddha ground, or the complete omniscience. That is the tantric recipe for attaining Buddhahood in a lifetime. They regard it as the most valuable one and keep it secret. Tibetan Secret Schools are very proud of it, since they assume it to be the supreme dharma for the practice of ‘fruition level.’

 

Therefore, Yogi C.M. Chen said:

 

For worshiping the self-natures of the five buddhas, there are five kinds of corresponding wisdom: Wisdom of Essential Nature of Dharma-Realm from form-aggregate vs. Buddha Vairochana; Wisdom of Great Mirror from consciousness- aggregate vs. Buddha Immovable Vajra; Wisdom of Equality from reception-aggregate vs. Buddha Ratnasambhava; Wisdom of Wonderful Observations from perception- aggregate vs. Buddha Amitabha; and Wisdom of Accomplishing Deeds from formation-aggregate vs. Buddha Amoghasiddhi. Those five buddhas, five kinds of wisdom, and five aggregates are all diverged from the essence of great bliss.

 

The essence of great bliss here means the perceptive mind staying long in the state of sexual pleasure. That is to say, Tibetan Secret Schools regard the perceptive mind with such great bliss as the essence of life for all sentient beings. Hence, the so-called ‘five buddhas and five kinds of wisdom’ realized by the tantric practitioners are the practice through the lustful touch. They believe it is the authentic realization of the Buddha dharma. But in fact, the state they obtain is still within the scope of the ordinary awareness mind. They never know where the seventh consciousness is, let alone the eighth consciousness taught by Buddha Sakyamuni. Such a wrong practice does not stand a chance for even the slightest touch to prajna. They are incapable of seeing the way, and should not call their method as the supreme dharma for the practice of ‘fruition level.’ With such a kind of wrong method, it is absolutely impossible to get enlightened in spite of practicing for eons.

In summary, Tibetan Secret Schools regard the visualization of central-channel and bright-drop, together with the Vase-chi yoga, as the formal practices. But all these kinds of practices have nothing to do with the Buddha dharma. We should not believe their practices can achieve the level of fruition. And the dharma-nature secret they focus on is by no means the real dharma-nature. Their dependent arising secret about practicing the union of bliss and emptiness according to Couple-Practice Tantra never has any connection to the true Buddha dharma. Those are all illusory obscene practices and not Buddha Sakyamuni’s true teachings at all.

　

1.3  Tibetan Secret Schools – the so-called better latecomers?

The practitioners of Tibetan Secret Schools always exaggerate their religion as a surpassing latecomer, and regard their teachings as the ultimate ones in Buddhism. Yogi C.M. Chen said in his book:

 

Relying upon the buddha, the practitioner can hear the correct dharma, think by himself and make the right choices. He can then follow the theory and rules to practice sequentially; following the paths of the merit accumulation, preparatory practice, seeing-the-way, cultivating-the-truth, and nothing-more-to-learn, he accomplishes the five paths, then ten grounds, the equal-enlightenment, and finally the wonderful-enlightenment. To speed up the process, Tibetan Secret Schools thus have the last and uppermost teachings to let the practitioner fulfill his great vow of attaining Buddhahood in a lifetime to benefit others. … In our universe, the value of life is to pursue virtue while getting rid of vice, to follow precepts while getting rid of desires, to repent sins while accumulating merits, to change the individual’s karma into good one for entering the heavenly world. Or, one can follow the teachings of Small-vehicle: taking refuge in Buddhism, learning the four noble-truths of selflessness, practicing on concentration and contemplation, and finally gaining the fourth fruition of being an arhat – the highest achievement. Regarding Great-vehicle, for those who accept the teachings of Small-vehicle, eliminate their selflessness, and get rid of all the evil views, ignorance and desires, they have the base of Great-vehicle. Regarding the Tantra-vehicle, for those who have the base of selflessness, are not polluted by worldly cravings and desires, further approach the two kinds of selflessness in Great-vehicle, and bring forth the foregoing three bodhi minds, they have the base of Tantra-vehicle. [34: 22-23]

 

However, if the tantric practitioners have the base of practice in three-vehicles and the correct understanding of the Buddha dharma, they will never agree with all the methods of visualization and the theory of attaining Buddhahood in a lifetime, because those completely conflict with the true meaning of the Buddha dharma in three-vehicles. The more they practice, the farther they deviate from the true doctrines. The tantric dharma actually has never been the true Buddha dharma at all, let alone the expedient one of surpassing latecomer. Their teachings are ridiculous and wrong. We will give examples to illustrate them later.

 

Yogi C.M. Chen further stated:

 

Tantra-vehicle is the better latecomer. After getting the education from Great-vehicle, the tantric Buddhists understand the dependent arising of true-suchness. They do not reject the material as those of Small-vehicle, nor do they attach to the mind-only theory as those of Great-vehicle. Therefore they advocate the yoga of six elements. The six elements include the first five form elements – earth, water, fire, wind, and emptiness, together with the mental (formless) element – consciousness. Both of these form and mental elements show a perfect union in the fundamental substance of true-suchness. By the practice of Tibetan Secret Schools, the six elements may influence each other, unite perfectly, and finally form a tendency to return to the fundamental substance of true-suchness. Hence the true-suchness and buddha-nature may also gradually return to its original state. Based on it, we can further promote the correct view of Tibetan Secret Schools, in order to guide and speed up the cultivation of consciousness and the other five elements. The boundless seed-natures of the six elements of earth, water, fire, wind, emptiness, and consciousness are merged into the essential nature of true-suchness. The earth element is supporting and firming; the water element is nourishing and developing; the fire element is ripening and lightening; the wind element is moving and spreading; the emptiness element contains consciousness and is perfect; and the consciousness element is permeating and discriminating. When its conditions are met, the seed-nature of any element will arise and then the element of view could exert its guiding function.

 

Based on the dependent arising of the seven elements and the tantric practices such as the union of mind and chi, the red and the white bodhis, the connection of two energy-channels (the connection between the end of male central-channel and that of the female central-channel in Couple-Practice Tantra – detailed later in Section 9.6), and the union of two drops (the union of male semen and female obscene fluid, together with the union of the visualized bright-drops of both practitioners), the practitioners can finally attain the supreme fruition of Buddhahood in a lifetime and accomplish the business of benefiting others. In such a way, the universe and the life of Buddhism are successfully fulfilled. That not only allows the universe to be purified as an altar of Buddha’s land, but also makes people manifest their buddha-nature and attain the unsurpassed fruition of Buddhahood. It is actually the highest value of life and worthy to pursue and follow. The wondrous use of Tibetan Secret Schools is demonstrated because of its superior philosophy and the empowerments of all buddhas’ ten forces and millions of deeds since the beginningless time. [34: 22-25]

 

Not only Yogi C. M. Chen but also all other ancient and present tantric gurus have the same point of view. They assert concordantly: “Regarding the appearance of the Buddha dharma in the world, the later is the better, and the last one is the best. Hence, the teachings of Tibetan Secret Schools are the ultimate and the best one because they appear last.” Such an argument, to praise Tibetan Secret Schools and debase the orthodox Buddhism, is frequently shown in the words or books from the tantric gurus. But Yogi C. M. Chen and all other tantric gurus actually misunderstand the real meaning of dependent arising of true-suchness and the true permanency of mind-only in the Buddha ground. Therefore, they have such statements to devalue them. (For the right meaning of dependent arising of true-suchness and the true permanency of mind-only, please refer to Section 6.2 of my other book The Right Dharma-Eye Store – For Protecting the Dharma.)

All the ancient and present tantric gurus and practitioners do not know that what they say conflict with the true Buddha dharma, nor do they know their practice methods are not the Buddha dharma at all. Nevertheless, they boast that, as a surpassing latecomer, their teachings are the ultimate Buddha dharma towards the fruition ground, and they debase the orthodox Buddhism as the teachings towards the cause ground only, hard to attain the fruition of Buddhahood. How pitiful they are for the tremendous misconception!

 

1.4  The gist of tantras in Tibetan Secret Schools

Although classified into four, six or seven divisions, all the tantras in Tibetan Secret Schools provide mainly the same practice method – through Couple-Practice Tantra to attain the dual operations of bliss and emptiness. They exaggerate it is the practice towards the fruition ground of attaining Buddhahood in a lifetime. All Tibetan Secret Schools do not develop beyond this theory.

 

All the tantric practices of attaining Buddhahood in a lifetime are based on the couple practice of copulation, practicing through sexual intercourse of a couple. Thus the reward bodies of the Tibetan buddhas are all embracing their female mates in union. The phrase ‘reward body’ here, or sometimes ‘enjoyment body,’ is named for the cheerful retribution in the fourth level from the highest and greatest pleasure of sexual intercourse. To name a few, the practices of Highest-yoga, Bliss Non-conceptual State, Hevajra, Guhyasamaja, Chakrasamvara, Mahamaya, Vajrabhairava, Heruka, Vajrasattva, Kalachakra Vajra, Vajradhara (sometimes referred to as Vajrasattva), and so on, all apply the same method. They differ only in some minor details. That is why the tantric buddhas’ reward bodies manifested in Tibetan Secret Schools always embrace their ‘buddha-mothers’ and enjoy the sexual pleasure. Tibetan Secret Schools wrongly regard the experience of bliss and emptiness from the highest sexual pleasure of intercourse as the ultimate pleasure of Buddhahood. Therefore, as stated in The Tibetan Book of the Dead, when the five buddhas welcome the deceased right after his death, they all appear in the posture of embracing a female consort in union. In summary, the gist of ultimate practice of the Buddha dharma in Tibetan Secret Schools lies in the greatest pleasure of sexual intercourse:

 

The tip of pestle is the glans of penis. The petals of lotus surround it tightly just like hooks. Moving up and down can induce the pleasure. Then the luminosity and the emptiness are unified perfectly like the refreshing autumn. My concentration is good enough to keep the pestle firm like Mount Sumeru. The raising of the pestle lasts from the past to the future lives. And practicing the emptiness is the most cheerful. The following is about turning the wonderful dharma-wheel: “Both private parts combine to generate the lustful enjoyment on the axis. Lying like a dead body is not allowable. With lip kissing, neck holding and feet hooking, the interaction looks just like the turning of dharma-wheel (Note from Yogi C. M. Chen: ‘During the practice, moving up and down of both bodies forms the axis of the dharma-wheel. Rotating around the center of both private parts, they interact up and down and swing left and right. It is just like turning the wonderful dharma-wheel.’)” [34: 305-306]

 

Even the theory of building the stupa towers in Tibetan Secret Schools is related to Couple-Practice Tantra:

 

There are many practices in the womb world, but the visualization of the five-wheel tower is the main one to fulfill it. Why? It is because the five wheels, i.e., earth, water, fire, wind and emptiness, naturally exist in the dharma realm (the area where the Buddha dharma exists). Since these five elements are the physical foundations, the practitioner must practice to visualize them first. He must visualize his own body as a tower with the five wheels. … The five-wheel tower is composed of earth, water, fire, wind and emptiness from bottom to top respectively. … A five-wheel tower is stacked by stones (according to this theory). … There are other descriptions on the five elements as follows: “On firmness, it is the earth. On compassion, it is the water. On passion and bravery, they are the fire. On turning the dharma-wheel, it is the wind. On the essence of emptiness-nature, it is the emptiness – hence the emptiness is the body, and the body is the emptiness.”

 

Therefore, what you see, such as earth, water, fire, wind and emptiness, actually have their individual functions. It is very important to clarify the origins of these five elements. Once you understand all of them, you can understand all of dharma realm too. In fact, Couple-Practice Tantra covers these five elements. A man without the earth cannot erect. The erection is the earth. The fluid flowing out from his penis is the water. The penis, usually being cold, becomes very hot at that time – it is the fire. The withdrawing and thrusting during the intercourse are the wind; each sophisticated movement is the wind. The emptiness means his delight. For a woman during the sexual intercourse, the swelling out of her conch channel (detailed in Section 6, Chapter 9) is the earth. The fluid in her private place is the water. The itching and glowing inside her private place are the fire. Her movement is the wind. The emptiness means her delight. Some women, usually called the ‘stone women’, who have made too much love may find it is difficult to let the penis enter. It is due to an over activation of the earth. [32: 216-219]

 

Like that, all the practices in Tibetan Secret Schools are based on the theory of Couple-Practice Tantra. Those who practice in Tibetan Secret Schools will face this fact sooner or later; that is, they must practice the union of bliss and emptiness someday. As a result, they will fall into the sexual method of the desire-realm, violate the precepts and be unable to get enlightened. Since the practices in Tibetan Secret Schools have never been the right Buddha dharma, a wise person should think it over as soon as possible.

 

However, mastery of this practice is not always achievable in this life. Why? It is because the practitioners must complete the Heaven-yoga, bright-drop and Chi practices prior to starting the main practice. For further details, refer to Extended Treatise on the Progression of the Esoteric Path by Tzongkhapa, pages 29-33 and page 80. And we will explore it later in Chapter 2. The same description appears in Six Yogas of Naropa and other tantras – after completing these preliminary practices, the practitioners can start the secret empowerment and Couple-Practice Tantra. In fact, the Heaven-yoga, bright-drop and Chi practices are difficult to achieve. Even though the practitioner takes very long time to achieve them, gets the dual operations and the union of bliss and emptiness through Highest-yoga, and finally attains the so-called ‘fruition of Buddhahood,’ those are completely irrelevant to the Buddha path. He just wastes time and gets nothing on Liberation-way or Buddhahood-way because of the worldly desire achievement. Moreover, what he has done violate the precepts, due to the wrong view. Based on this fact, the declarations from those past and present tantric gurus, like ‘the later being the more real’, ‘the later being the more marvelous’, and even ‘being superior to the orthodox Buddhism,’ are totally nonsense.