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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to Harunaga Isaakson for supplying me with his unpublished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.