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¡¡¡¡Moreover, the purpose of the lamas¡¯ diligent practice of Chi is toincrease their sexual ability so that they can maintain the sexualintercourse for a longer time, avoiding premature ejaculation.Sometimes, because the couple-practice of copulation with the femalefollowers is too vigorous, they have to practice jumping in across-legged sitting posture; through such a way of jumping, theymake the female followers achieve orgasm rapidly and also let theChi of pleasurable sensation produced during the sexual intercoursefade out along the two thighs, avoiding premature ejaculationbecause of too much excitement; after the Chi fades out, theycontinue to do the couple-practice of copulation of Mahayoga. In abook of the Dalai Lama, it claims:

¡¡¡¡The various systems of Highest Yoga Tantra seek to manifest themind of clear light, also called the fundamental innate mind ofclear light, by way of different techniques. One of these techniquesis to use blissful orgasm (but without emission) to withdraw thegrosser levels of consciousness, thereby manifesting the most subtlelevel of mind. (The XIV Dalai Lama, Kalachakra Tantra: Rite ofInitiation, Wisdom Publications, Boston, 1999, p.35.)

¡¡¡¡Hence, the essence of Tibetan ¡°Buddhism¡± propagated by the DalaiLama is to have sex with the female followers. However, they hopethat they can have sexual intercourse for a longer time, soejaculation is not permitted. (Unless the ¡°nectar¡¯ is required forthe disciples to receive the secret empowerment, the lama willejaculate and collect the obscene fluid from the vagina of thefemale disciple.) It is because, after ejaculation, one cannotcontinue the couple-practice of copulation of Mahayoga. Therefore,the Dalai Lama says again:

¡¡¡¡According to the tantric explanation, when we speak of a blissfulexperience here, we are referring to the bliss that is derived fromthe emission of the element of regenerative fluid, another type ofbliss which is derived from the movement of that element within thechannels, and a third type of bliss which is derived through thestate of immutable bliss. In tantric practice it is the two lattertypes of bliss that are utilized for realizing emptiness. Because ofthe great significance of utilizing bliss in the realization ofemptiness we find that many of the meditational deities in HighestYoga Tantra are in union with a consort. (HH the Dalai Lama, ASurvey of the Paths of Tibetan Buddhism, PDF edition, p.27.retrieved fromhttp://www.lamayeshe.com/index.php?sect=article&;id=421, 2010/01/10)

¡¡¡¡Hence, in the ¡°generation stage,¡± the tantric followers have toendeavor to do the Chi-Practice, practice jumping in a cross-leggedsitting posture and even insert the straw into the genitals, like amasochist, to practice drawing back the fluid. The purpose of suchpractices is to prepare for the future couple-practice of copulation(Mahayoga) with the female followers. For detailed information,please refer to the discussions in the following chapter. However,the investigation into the whole-body bliss obtained from thetantric Dual Operations of Bliss and Emptiness shows that it hasnothing to do with the eliminations of self-view and self-attachmentin the Buddhist practice of attaining Arhatship; it also has nothingto do with the emptiness-nature realized by bodhisattvas inBuddhism. It is because the emptiness-nature realized bybodhisattvas is the eighth consciousness Tathagatagarbha, while theemptiness mentioned by the Dalai Lama is only the consciouscognizing mind in the whole-body bliss. Only because the consciouscognizing mind in the bliss is not material, they lie that theconscious mind is the emptiness-nature in the Buddha dharma.Therefore, the Tibetan Tantric School is a fake Buddhism thatreplaces the real with the false. The Tibetan tantric practitionershave never realized the emptiness-nature from the ancient time tillnow.

¡¡¡¡In ¡°Tibetan Buddhism,¡± another rule is to diligently do thecouple-practice of copulation every day and can attain the state oforgasm in the fourth-joy of Mahayoga with the whole-body bliss, yetwithout ejaculation. The Tibetan tantric practitioners have toembrace the female and maintain the pleasurable sensation of orgasmfor at least eight double-hours (sixteen hours) a day; thus, theyendeavor to practice the methods of inner heat (kundalini), theChi-Practice, Vase-Chi, etc. so that they will not have earlyejaculation while embracing the female with pleasurable sensationfor a long time every day. The female tantric practitioners have toembrace and copulate with the male, staying in the state of orgasmfor a long time. In the Extended Treatise on the Progression of theEsoteric Path authored by Tsongkhapa, so-called the ¡°Most Honorable¡±of the Gelug Sect (commonly called Yellow Hat Sect) in TibetanLamaism, it claims:

¡¡¡¡¡­ If the empowerment is transmitted to a female, one should makeher know the vajra place refers to the lotus. This is like thewondrous favor, as in the third empowerment of The Orally TaughtTreatise says: ¡°Because of the vajra union with the realm ofinfinite space, the bliss arises in one who has the correct eye. Ifone can be away from the joy of desire during the joy of orgasm, onesees the middle that is away from the two sides, and it becomesstiff. The lotus emptiness and the vajra mani arejewels; the lotusand the mani are joined together in vajra cross-legged sittingposture. When one sees the citta reaches the mani, one understandsthat the peaceful joy is the wisdom. This is the perfect way instages, which is expounded by all the supreme teachers. In thestates of greed and being away from greed, both are nothingobtainable. The instant wondrous wisdom become manifest on thatcondition. One receives the wisdom for eight double-hours (sixteenhours) a day, a whole day, a month, a year, an eon or a thousandeons.¡± While receiving the empowerment, one enjoys a short-termpleasure. While in actual practice, one enjoys the pleasure foreight double-hours a day, etc. (Tsongkhapa, Extended Treatise on theProgression of the Esoteric Path, translated into Chinese bydharma-masterFazun, Wondrous Favor Publishing Co., 1986, p.384.)