Bodhisattva would you take me by the hand
Can you show me the shine of your Japan
The sparkle of your china
Can you show me Bodhisattva
Bodhisattva I’m gonna sell my house in town
And I’ll be there to shine in your Japan
To sparkle in your China
Yes I’ll be there Bodhisattva
-Donald Fagin, although he admits he regrets the lyric
According to some Tibetan authorities, the physical practice of sexual yoga is necessary at the highest level for the attainment of Buddhahood. The use of sexual yoga is highly regulated.
It is only permitted after years of training. The physical practice of sexual yoga is and has historically been extremely rare. A great majority of Tibetans believe that the only proper practice of tantric texts is metaphorically, not physically, in rituals and during meditative visualizations.
The dominant Gelug sect of Tibetan Buddhism holds that sexual yoga as an actual physical practice is the only way to attain Buddhahood in one lifetime. The founder of the sect Tsongkhapa did not, according to tradition, engage in this practice, but instead attained complete enlightenment at the moment of death, that being according to this school the nearest possible without sexual yoga.
The school also taught that they are only appropriate for the most elite practitioners, who had directly realized emptiness and who had unusually strong compassion. The next largest school in Tibet, the Nyingma, holds that this is not necessary to achieve Buddhahood in one lifetime. The fourteenth Dalai Lama of the Gelug sect, holds that the practice should only be done as a visualization.
Apart from certain schools in Japan and Tibet, most who choose to practice Buddhism as ordained monks and nuns, also choose to live in celibacy.
Sex is seen as a serious monastic transgression. Within Theravada Buddhism there are four principal transgressions which entail expulsion from the monastic Sangha: sex, theft, murder, and falsely boasting of superhuman perfections. Sexual misconduct for monks and nuns includes masturbation. In the case of monasticism, abstaining completely from sex is seen as a necessity in order to reach enlightenment. The Buddha’s criticism of a monk who broke his celibate vows—without having disrobed first—is as follows:
“‘Worthless man, [sexual intercourse] is unseemly, out of line, unsuitable, and unworthy of a contemplative; improper and not to be done… Haven’t I taught the Dhamma in many ways for the sake of dispassion and not for passion; for unfettering and not for fettering; for freedom from clinging and not for clinging? Yet here, while I have taught the Dhamma for dispassion, you set your heart on passion; while I have taught the Dhamma for unfettering, you set your heart on being fettered; while I have taught the Dhamma for freedom from clinging, you set your heart on clinging.”
“‘Worthless man, haven’t I taught the Dhamma in many ways for the fading of passion, the sobering of intoxication, the subduing of thirst, the destruction of attachment, the severing of the round, the ending of craving, dispassion, cessation, unbinding? Haven’t I in many ways advocated abandoning sensual pleasures, comprehending sensual perceptions, subduing sensual thirst, destroying sensual thoughts, calming sensual fevers? Worthless man, it would be better that your penis be stuck into the mouth of a poisonous snake than into a woman’s vagina. It would be better that your penis be stuck into the mouth of a black viper than into a woman’s vagina. It would be better that your penis be stuck into a pit of burning embers, blazing and glowing, than into a woman’s vagina. Why is that? For that reason you would undergo death or death-like suffering, but you would not on that account, at the break-up of the body, after death, fall into deprivation, the bad destination, the abyss, hell…”
If, Mahamati, meat is not eaten by anybody for any reason, there will be no destroyer of life. Mahamati, in the majority of cases the slaughter of innocent living beings is done for pride and very rarely for other causes. Though nothing special may be said of eating flesh of living creatures such as animals and birds.
Mahamati, that one addicted to the taste of meat taste should eat human flesh! Mahamati, in most cases nets and other devices are prepared in various places by people who have lost their sense on account of their appetite for meat taste, and thereby many innocent victims are destroyed for the sake of the price they bring in.
There are even some, Mahamati, who are like Rakshasas hard-hearted and used to practising cruelties, who, being so devoid of compassion, would now and then look at living beings as meant for food and destruction – no compassion is awakened in them.