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Является ли сексуальное соитие необходимым для обретения освобождения?
Suraj: Является ли сексуальное соитие необходимым для обретения освобождения? Навеяно темой, обсуждаемой на БФ. там всё свелось к "если можно воздерживаться, то воздерживайтесь". А индийская Ваджраяна (до прихода в Тибет), - дикость. В общем классический пример "венигрета", - объяснение тантр с позиций сутр и прочая не разбериха. Есть некоторые работы, которые я не выставлял, ибо получил их под "расписку о не распостранении". Посему приведу лишь цитаты, без перевода, ибо материалы шибко вызывающие. Надеюсь Кармапeнко, Legba и другие участники, владеющие английским, прочтут. Кратко, суть в том, что согласно Ануттараиогинитантрам (цитаты ис Чандамахорасана тантры), достичь Освобождения без сексуального союза не возможно. Источник (диссертация): "Tantric Buddhist Apologetics or Antinomianism as a Norm" submitted by Isabelle Onians of Wolfson College, Oxford for the Degree of D. Phil. in Trinity Term 2001 ========================= Tantric Buddhism and Women Before we proceed to the details of our first question, whether sexual initiation is required in Tantric Buddhism, with its subquestion of why such ritual should be necessary, let us consider a different parallel claim. That is the blanket assertion of a Yogin¯ı-/Yoganiruttara tantra, the Chan.d.amah¯aros.an. a, that enlightenment cannot be won without a woman. The tenth chapter of that scripture is called ‘In Praise ofWoman’ (str¯ıpra´sam. s¯a; I am very grateful to Harunaga Isaakson for supplying me with his unpublished 1996 edition of this part of the text, together with the commentary ofMah¯asukhavajrap¯ada, the Padm¯avat¯ı).We referred to this same chapter above for its account of ´S¯akyamuni Buddha’s own enlightenment through erotic bliss (cf. above p.73ff.). The chapter begins with Can.d.amah¯aros.an. a’s divine consort asking him: Lord, is the state [of being] Can.d.amah¯aros.an. a attainable without a woman, or not? to which he replies: It is not, Goddess. (atha bhagavaty ¯aha– kim. bhagavan str¯ıvyatireken. ¯api ´sakyate s¯adhayitum. can.d.amah¯aros.an. apadam ut¯aho na ´sakyate? bhagav¯an ¯aha–na ´sakyate devi. CMT X.intro) The goddess rephrases her question, asking: Lord, is it because there is no arising of pleasure [without a woman] that it is not [attain]able? (bhagavaty ¯aha– kim. bhagavan sukh¯anuday¯an na ´sakyate? ibid. ctd.) Cand.amah¯aros.an. a’s lengthy verse response explains the kind of pleasure essential for enlightenment, how that cannot be generated without a female partner, and so why women are always to be venerated: The Lord said: ‘The highest Awakening is not reached by the arising of pleasure alone. It is obtained only by the arising of a special [type of ] pleasure, and in no other way. Moreover, that effect [i.e. pleasure] can in way (naiva) arise without a cause, of course (eva). That cause, indeed, is union (yoga) with a woman; nor can there ever be any other [cause]. The illusion which is woman is lauded [alone] of all illusions. He who neglects her will find no success. Therefore one should never not be in union with a woman. If thus, [in union with a woman,] there should be suffering or death, imprisonment [or] danger, any such [difficulty] can be borne, but one should not abandon a woman, because every woman [can] help one attain buddhahood by means of pleasure. Women are shameless, fickle, provocative [and] always obsessed with desire. [Yet] they grant success, [if ] honoured with all one’s being.’ Mah¯asukhavajrapada glosses the two compounds of the first verse as follows: ‘By the arising of pleasure alone’ means by means of the ordinary [pleasure] produced by viewing plays and so on. ‘A special [type of ] pleasure’ refers to the four [erotically generated] blisses; this [pleasure] arising is it becoming manifest, [and this is in the ablative of cause: i.e.] by that. Therefore it is agreed by proponents of every view that of all pleasures the one associated with a woman is the best. (sukhodayam¯atren. eti s¯adh¯aran. ena n¯at.ak¯adidar´sanajanitena. sukhavi ´ses.oday¯ad iti sukhavi´ses.a´s catur¯anandalaks.an. ah. , tasyodayah. pr¯adurbh¯avas tasm¯at. ata eva sarvasukh¯an¯am. madhye strain. am eva sukham. paramam iti sarvav¯adisiddham. Padm¯avat¯ı ad loc.) The commentary simply makes more explicit the sexual nature of the relationship one must have with a woman which is the only way to generate the pleasure which is the four blisses (¯ananda) and so win enlightenment. The contrast drawn with the mundane enjoyment of drama reveals the potential for confounding varieties of aesthetic experience (cf. my paper, O forthcoming). The scripture itself is extremely close in places to the words spoken by the teacher in the vidy¯avrata, quoted above from the Guhyasam¯aja. One should never abandon one’s woman. What makes her indispensable is that she is the only praiseworthy (or illuminating) illusion. The following verses (–) dictate the mutual worship of the couple (anyonyam. bhavet p¯uj¯a; CMT X.c), who are to perceive each other as deities (str¯ın. ¯am. ca pum¯an devo devat¯a str¯ı narasya hi; CMT X.ab). Then comes a passage which I feel bound to quote, even if we shall not here discuss the details: [The yogin] should worship [his woman] with all his being, [but] in such a way that wicked [non-mantranayins] do not realise [what his esoteric practice is]. Let him never reject [his] woman, [nowthat] he has heard this pronouncement of theBuddha. That sinner who does otherwise [than this worship of woman], will achieve hell.Otherwise death too is guaranteed (siddham). What use is separation from a woman? It is impossible to realise [one’s identity with] Can.d.aros.an.a by means of austerities. It is fruitless to bind a spotless mind in the net of delusion. The lover (k¯amin) must not avoid love (k¯ama). [That would] generate [the fault] of wrong livelihood [or hypocrisy] (mithy¯aj¯ıva). Through wrong livelihood the guilty party [acquires] demerit (p¯apa), through demerit he acquires at the moment of death rebirth in a hell. This is certain. Thus, the [spiritual] sons of the Conquerors win success through desire (k¯ama) itself. So one should not abandon the five [objects of ] desire (k¯ama[gun. a]) and torment oneself with austerities. One should look at all the forms that come one’s way, and listen to every sound; one should smell smells, and taste the best flavour; one should feel tactile objects: [this is] the service to the five [objects of ] desire (pa˜ncak¯amopasevana). [He who does this] will very quickly become Enlightened, [because] intent on Can.d.aros.a alone. There is no deceit greater, nor worse delusion, than that the whole time of being active and young, the pleasure of woman is not enjoyed. It is at this point that Can.d.amah¯aros.an. a recounts the true story of the Buddha’s own erotic path to enlightenment, and why he dissembled, for the sake of the muddled masses (CMT X 25-30;) In fact, all people are one, and that is one with the Buddha and his consort. In order to realise that unity one must join with a consort and enact the fusing of wisdom and means, the two-fold nature which obtains simultaneously with universal unity.
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