Tantric sex is any of a range of practices in Hindu and later Buddhist Tantra that claim to be able to utilize sexual activity in a sacred ritual or yogic context.
Tantric sex is associated with antinomian elements, such as the consumption of alcohol and the offerings of defiled substances like flesh to deities.
Moreover, sexual fluids may be viewed as "power substances" and used for ritual purposes, either externally or internally [1, 2].
The actual terms used in the classical texts to refer to this practice include "Karma-mudrā" (Tibetan ལས་ཀྱི་ཕྱག་རྒྱ las kyi phyag rgya, "action seal") in Buddhist tantras and "Maithuna" (Devanagari मैथुन, "coupling") in Hindu sources.
In Hindu Tantra, Maithuna is the most important of the five makara (five "tantric substances") and constitutes the main part of the Grand Ritual of Tantra variously known as Panchamakara, Panchatattva, and Tattva Chakra.
In Tibetan Esoteric (Vajrayana) Buddhism, Karmamudrā is often an important part of the completion stage of tantric practice.
While there may be some connection between these practices and the Kāma-Shāstra literature (which include the Kāma Sūtra), the two practice traditions are separate methods with separate goals.
As the British Indologist Geoffrey Samuel notes, while the kāma sāstra literature is about the pursuit of sexual pleasure (kāmā), sexual yoga practices are often aimed towards the quest for final spiritual liberation (moksha) [3]. More Tantric sex
In 1992, Jane Wrightson passed with an Australian rating of R18 (like the American NC-17), the Australian tantric sex film Sacred Sex, which was appealed unsuccessfully to the Film and Video Board of Review by the Society for the Promotion of Community Standards, who viewed her classification as too liberal.
UPDATE: We returned to the daily noon zazen (sitting session) and found it silent, powerful, and very uplifting. Ten assembled quietly on a Tuesday, seven on Wednesday, and the orientation really paid off. Many attend on their lunch breaks.
A group of seven meditators gathered Saturday morning at 8:40 am on Russell St. between MLK Jr. and Adeline at BZC. Zen Joe welcomed us into the Zendo for instruction, which is also online (Zoom). We were oriented on how to hold our hands, where to walk, where not to talk then got instruction on how to sit and hold ourselves erect. We got a short sit, walked out, came right back in for a full session of zazen.
After that, following last week's lay entrustment ceremony, Sue (Ju'en Soetsu), 83, gave a Dharma talk, with precious little Dharma and lots of pablum, ordinary chitchat, very down homey and a whole lot of air.
One was reminded of seeing Thich Nhat Hanh in one of his last visits to the Pasadena Auditorium, possibly his very last, articulating next to no words, just giving darshan, uncomfortably, with 5,000 or so onlookers hanging on his every exhale, singing songs, feeling so very in the moment, smiling, settling...until Thay finally made the point that "a flower is composed out of all non-cloud elements," an instruction meant to show [the impersonal nature of] emptiness (shunyata, anatta) that all we take to be so special about flowers is actually water from clouds, nourishment from mud and atmospheric gases, solar radiation, and so on. All that disparate stuff gives us flowers, just as the Five Aggregates give us living beings, who rarely if ever realize they are ultimately only that. One had to think, unless one had been inducted in the Zen cloud of not expecting anything, "Is that all there is, Cristina?"
Instead here, when Sue made some uber-generic observation, one of the helpers signed at the magnificence of the simplicity of her utterance. When we set up no expectations, it's hard to be disappointed. When we do, watch out. Some men in the audience of 40 tried to ask some deeper questions, Sue brushed them off as if she had been studying how to be a difficult Zen interviewee. "Yes," she answered to a multiple-choice question about the meaning of life. "Will you ever answer my question," the audience member persisted, "Yes."
"Will you do it now?" - "Don't worry about it," was her retort to the gleeful squeals of others in the know. Linda Roshi, the committee-selected BZC abbess of the last two years, gently nodded as if in approval. "What are we here but body, breath, and brain [mind]?" she asked rhetorically then quoted Woody Allen of all people, "Showing up is 80%."
More heads nodded, and all we could think was, "This is a 'Dharma' talk?" Someone was viewing it on Zoom, so maybe it's recorded for anyone to review. We asked Zen Joe afterward, "Was that a normal Dharma talk?" He shrugged his shoulders and answered, "Yeah, pretty typical."
"Some say that to speak of the meaning of the coming from the West is already wrong."
"People these days all make unconcern an understanding. Some say, 'There is no delusion or enlightenment: it's not necessary to go on seeking. Even before the Buddha appeared in the world, before Bodhidharma ever came to this country, it could not have been otherwise. What's the use of the Buddha appearing in the world? What did the Patriarch still come from the West for?"
All such views -- what relevance do they have? You must have greatly penetrated and greatly awakened: then as before, mountains are mountains, rivers are rivers, in fact all the myriad things are perfectly manifest. Then for the first time you can be an unconcerned person." - Roshi Reddit
We think that if we were to ask Sue what she meant, she would rightly say to us, "Don't worry about it."
BZC now offers Zen meditation instruction and orientation every Saturday morning, at 8:40 am. Visit BZC at 1933 Russell St., Berkeley by the Thai Theravada temple, next to the library.
BZC shares how we meditate and also some details about how to move around in the zendo (meditation hall) and join services (bowing and chanting).
After orientation, participants are welcome to join the next period of zazen in the zendo (9:40 am) and a lecture at 10:15 am. The Saturday program ends at 11:30 am.
There is no need to sign up. ALL are welcome!
Online instruction is no longer offered live. Please check out the link to Sojun Roshi’s instruction. Or explore the Teachers Page to make an appointment for a one-on-one zazen instruction.
ABOUT: Hakuryu Sojun Roshi (Mel Weitsman) began to practice at San Francisco Zen Center on Bush St. in 1964. In 1969 he was ordained by Suzuki Roshi as resident priest at the Berkeley Zendo. He received Dharma Transmission from Suzuki Roshi’s son and successor, Gyugaku Hoitsu, at Rinsoin Temple in Japan in 1984 and was officially installed as abbot of the Berkeley Zen Center in 1985. Along with his responsibilities in Berkeley, Sojun Roshi helped train students and teachers at several affiliated temples. From 1988 to 1997 he served as co-abbot of the San Francisco Zen Center. He gave Dharma Transmission to numerous students... More
Wu wei (無為, 无为, wúwéi) is a concept from ancient pre-Buddhist Chinese philosophy that literally means "not-acting" or "non-doing," variously interpreted and translated as "noninterference," "action-lessness," "inaction," or "effortless action" [1, 2].
In Taoism, it denotes the nature of Tao, meaning that while Tao (the Way, Path, or flow of nature, acting in accordance with the natural course of things), is the source of all existence and the manifestation of all phenomena, its intrinsic formless essence is that it acts or moves in a silent, invisible, ineffable, often-unnoticed manner that may even seem motionless and effortless [3, 4, 5, 6, 7].
It's all a matter of seeing the Suchness!
Accordingly, Taoists (and subsequently Zen Buddhist practitioners) aspire to live their lives in alignment with such a harmonious state of free flowing and unforced activity. In a political context, it also refers to an ideal form or principle of spontaneous and non-aggressive form of governing [8]. More
Tathātā (Sanskrit तथाता, Pali tathatā) is a Buddhist term variously translated as "Suchness," "Thusness," "True Thusness," or "True Suchness," referring to the Ultimate Reality, the intrinsic and essential nature of all existence, free of dualistic thinking, conceptualization, subject–object distinctions [1].
It is formless, uncreated, eternal, perfect, unchanging, indestructible, and is the true nature of all phenomena. It represents the genuine reality of existence, which transcends physical forms, physical senses, and intellectual comprehension, indicating a profound insight into the nature of things as they truly are [2, 3, 4].
Tathātā has a large number of synonyms found in different Buddhist schools, traditions, and scriptures, such as:
Death (marana) is death because it is immediately followed by rebirth; there is no space in between, as the Bardo is misunderstood to be, because it will not be another human rebirth next
At the instant of death, in that submoment, what was a human life is lost, the impersonal process of consciousness relinks and rearises according to karma in a new form. It is neither a new existence nor the same as the one before, and this is confusing. Identity clings. But just as it was impersonal before, it is impersonal still, and the process (patisandhi in samsara) rolls on. Samsara is the "continued wandering on" and its detailed process the Buddha made known in the Abhidhamma, how cittas (mind moments) and impuslions (javanas) produce their results (vipaka and phala), and a "being" (which is really always a becoming) is unaware and just carried on...
The MEDICINE BUDDHA: Buddhism's Forgotten Healer | Bhaisajyaguru
(Buddha's Wisdom) March 4th, 2026: #MedicineBuddha #Buddhism #BuddhistHealing
🔍 THE MEDICINE BUDDHA HEALS WITHOUT CURING — AND HERE'S WHY:
The Medicine Buddha (BhaisajyaGuru) is one of the most fascinating figures in Mahāyāna Buddhism: a blue-skinned buddha associated with healing, compassion, and the Pure Land of Lapis Lazuli (a beautiful blue Afghan gemstone).
But if Buddhism teaches impermanence, non-self (anattā), and detachment from the body, why does it include a buddha devoted to curing illness?
This video explores the history, philosophy, and psychological depth behind Bhaiṣajyaguru...and what Buddhist healing really means.
This is the story of how Buddhism's "doctor who prescribes enlightenment" challenges everything we think we know about healing, suffering, and what it means to be broken.
📿 DISCOVER:
Why Medicine Buddha's 12 vows made him Buddhism's most controversial figure
How 8th-century Buddhist monasteries became the world's first integrated healthcare systems
The blind Chinese Buddhist monk who taught healing despite losing his sight
Why Tibetan, Japanese, and Chinese Buddhists practice Medicine Buddha in completely different ways
What modern science reveals about meditation, stress, and the mind-body connection.
⏳ TIMESTAMPS:
00:00 The blue-skinned god that shouldn't exist
02:32 The twelve vows that changed Buddhism
08:55 When temples became clinics
14:55 The disease behind the disease
21:22 Three Buddhas, one Truth
30:51 The cure that isn't
🙏 If this exploration of Buddhism's healing paradox opens eyes to a deeper truth, subscribe to Buddha's Wisdom for videos that bridge ancient Buddhist teachings with modern questions. Hit the bell icon to catch this journey into Buddhism's most fascinating mysteries.
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"Buddhism and Medicine: An Anthology of Premodern Sources" edited by C. Pierce Salguero amzn.to/4ct4ivS
"Tibetan Medicine in the Contemporary World" by Laurent Pordié amzn.to/4rQuAwU
Studies on placebo effect and meditation (Harvard Medical School, NIH research)
Research on mindfulness and pain management
Neuroscience studies on visualization practices
Related Academic Resources:
Journal of Buddhist-Christian Studies
Buddhist-Christian Studies journal articles on Medicine Buddha
Contemporary research on Buddhist medical ethics
Cross-cultural studies of Medicine Buddha practice
⚡ In a world obsessed with curing the body, Medicine Buddha asks a deeper question:
If there is no permanent self…who is being healed? [Ugh, the momentarily dependently arisen "self" (atman, atta)?]
DISCLAIMER: This video is for educational purposes. Medicine Buddha practice is a spiritual/meditative practice and should not replace professional medical care. Always consult qualified healthcare providers for medical conditions.
This is very easy to answer. In Japanese zen literally means "meditation" in the sense of "absorption" (Pali jhana, Sanskrit dhyana, Chinese chan or channa, Vietnamese thiền, Korean sŏn or seon, and Japanese zen). Absorptions are progressive states of stillness (samadhi), misleadingly translated as "concentration."
The connotation of this rendering is struggle, force, and effort, whereas "absorption" is the result of persistent balanced effort (sādhanā practice) but itself is effortless: It is not accomplished by "muscling" or "over-efforting" but rather by "letting go" and no longer "clinging" to things.
Through persistent, steady, calm practice these obstructions are replaced by the Five Factors of Absorption (jhana'anga. "limbs of absorption"), detached tranquility, dispassionate observation, and mindful looking on or objective witnessing or simply watching, at first accompanied by a sort of "bliss" (piti, rapture, uplift, joy, enthusiasm, zeal), "happiness" (sukha), and "contentment" (santosha).
"Zen" with a capital Z is a different story, for it may refer to the entire history and set of practices in the Japanese Mahayana Chan School originating in China, having spread to Korea and other parts of Asia and now the world.
Perplexing discussions of "emptiness" (shunyata) and "suchness" (tathātā) are more easily understood in the older texts of the Theravada.
The Wheel of the Dharma (8 spokes)
Thera-vada is the "Teaching of the Elders," who are the enlightened direct disciples of the historical Buddha Shakyamuni, the "Sage of the Sakas" or the Indo-Scythians of ancient Gandhara, one of the Angas.
Of course, as much as one Buddhist school might influence or explicate another, Zen (Chan) is part of the Mahayana movement, a later "reformed" rather than a back-to-basics "orthodox" movement like Theravada. Zen is so thoroughly blended and saturated with Taoism (and to a lesser extent Chinese Confucianism and Japanese Shinto) that most of what is pondered and assumed to be "Buddhist" is strictly Taoist in nature. All the fun of Zen is more related to Lao Tzu (and later Hinduism, Tantra, and Vajrayana) than the historical Buddha's Teachings. One need only listen to Alan Watts to realize that.
What are those "things"? They are everything other than the only compact (noncomposite) item, the sole unconditioned element, which is called nirvana (Pali nibbana).
Nirvana, as our habitual logic might compel us to conclude, is notnothingness. Rather, it is the end of:
For anyone who's convinced that the Buddha never had anything to say about nirvana, there is this lovely description describing the indescribable, almost capturing the ineffable, or seeming to put words to that which is really beyond words.
These words are said as a corrective for everyone making the massive mistake of concluding that nirvana has to mean "annihilation, nothingness, non-existence, or the void," a pernicious wrong view.
Could anyone ever draw what can't be imagined?
THE BUDDHA: “There is, O meditators, an unborn, unoriginated, uncreated, unformed. Were there not, O meditators, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed. But since, O meditators, there is an unborn, unoriginated, uncreated, and unformed, there is an escape from the born, originated, created, formed.”
Anyone not yet convinced that the Deathless is not Eternal Life (but perhaps closer to the Ancient Greek term mistranslated as such, aion, as spoken of by the wise Gnostics) and the Unconditioned is just not like the conditioned (all those composite things utterly dependent on causes and conditions), the Buddha said more:
“Truly, there is a realm, where there is neither solid, nor fluid, neither heat, nor motion, neither this world, nor any other world, neither sun nor moon. This I call neither arising, nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering" (Ud. VIII. 1 - The Immutable).
Thus have I heard. At one time the Buddha was staying near Savatthi in Jeta's Grove at Anathapindika's monastery.
On that occasion he was instructing, rousing, inspiring, and gladdening the meditators with a Dhamma talk connected with NIRVANA, and those meditators, being receptive and attentive and gathering their whole mind, were intent on listening to teaching. Then, on realizing the significance, the Buddha delivered this inspired utterance:
What would such a timeless place be like?
"Meditators, there is that base where there is no earth, no water, no fire, no air [the Four Elements]; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception [the Four Immaterial Absorptions]; neither this world nor another world nor both; neither sun nor moon. Here, meditators, I declare, there is no coming, no going, no staying, no ceasing, no rising. Not fixed, not movable, it has no support. Just this is the end of suffering" (Udana 8.1).
This counterintuitive Teaching is for the wise.
What could this sutra mean? It is clearly stating that there is something beyond the beyond -- beyond the "universe" that is the 31 Planes of Existence, which is divided into three spheres (lokas): our sensual sphere, the heavenly fine-material sphere, and the incomprehensible immaterial sphere. They are increasingly subtle until they peter out into an even more sublime situation where there is not even that which was already incomprehensible. It does not matter that it is incomprehensible BECAUSE it is experienceable, personally verifiable, a truth attainable here and now, not in another rebirth (in heaven or otherwise), not in an afterlife, but here and now in this very life. So nirvana should be embraced as practical, excellent, and worthy of knowing-and-seeing directly, and not dismissed as theoretical or unknowable. Let's look at the original Pali canon wording:
Paṭhama-nibbāna-suttaṃ
1. Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kakho pana samayena bhagavā bhikkū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bikkū aṭṭhi katvā [1] manasi katvāsabbaṃ cetaso [2] samannāharatvā ohitasotā dhammaṃ suṇanti.
2. Atha kho bhagavā etamattaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: - "Atti bhikkave, tadāyatanaṃ, yattha neva paṭhavi, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṃ, na viññānañcāyatanaṃ, na ākiñcaññāyatanaṃ, na nevasaññānāsaññāyatanaṃ, nāyaṃ loko, na paraloko, na ubho candimasuriyā. Tatrāpāhaṃ bhikkhave, neva āgatiṃ vadāmi, na gatiṃ, na ṭhitiṃ, na cutiṃ, na upapattiṃ. Appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ. Esevanto dukkhassā"ti.
Dhr. Seven, Wisdom Quarterly edited by Ashley Wells, Wisdom Quarterly
Thay (pronounced "Thai") is Thich Nhat Hanh, here explaining a candle flame. Where will it go?
When we all fall asleep, where do we go?
Dhr. Seven, Amber Larson, Ananda (Dharma Buddhist Meditation), Wisdom Quarterly in reply to the implicit question in Billie Eilish's "Bury a Friend": Where do we all go when we die? Where does a flame go when it dies?
And when the flame goes out, where does it go?
That's a nonsense question.
No, it must go somewhere!
Well, where do you suppose -- up, down, sideways?
Well, no, nothing like that. I don't know where it goes.
It isn't there like you think (assume), so it does not "go" anywhere after it is said to "go out." Failing to gain new fuel (and four other factors, heat, oxygen, wick, and process-of-combustion), it fails to "come back in" for the next moment of its appearance. This sounds strange because it goes against our assumptions, but it's very true: In one instance, all five factors (aggregates) gather and manifest as "flame." Failing to get all five in the next moment, no flame/fire appears. This teaches us that what we call "flame" or "fire" is utterly dependent on supporting conditions (these five aggregates or factors) and without them, it is not. However, if it is utterly dependent, then how can it ever be said to have an independent existence? Ultimately speaking, it cannot. But in normal usage, in conventional speech, of course we say, "The flame came into being and then went out of being after some time." This is nice. This seems true. But it was never ultimately true. So there is no confusion. And maybe no one cares about a flame or fire. But if the same thing could be said of us, me and you the individuals, what then?
How could that ever be said of us? We are here now. And when we die or "go out," we reappear somewhere else -- like in heaven, hell, another human life, or a life in another realm in the 31 Planes of Existence.
Conventionally, this is exactly what happens. Unfortunately, ultimately speaking, it is completely wrong. Not only do "we" not go anywhere, what we are calling "we" is completely dependently arisen. Our being, our existence, completely depends on the Five Aggregates clung to as self.
What, we're flames?
No, flames depend on the five factors I mentioned above. "We" depend on the Five Aggregates clung to as self mentioned in the Heart Sutra: form; feelings, perceptions, mental formations, and process of consciousness, the khandhas or skandhas in Sanskrit.
So there is no reappearance?
Oh, there's reappearance (rebirth) all right, but it isn't the rearising of some unchanging "soul," "self," jiva,gandhabba, "ego," "personality," or "I." We are clinging to what is not ours, and we suffer for it.
Aha! You said "we" suffer for it! Who's the "we" that suffers?!
That "we" is the Five Aggregates clung to as self. "We" are not that. "We" do not control that, in an ultimate sense. In a conventional sense, of course, that's all "we" are, and "we" have a great deal of control to develop calm and insight to breakthrough to wisdom and liberate "ourselves" from this samsaric mess. But that, ultimately speaking, is not really what's happening. And it can be proven. The aggregates can be refined, purified, stilled and be seen for what they are. Then clinging stops. And liberation occurs. It's as if the fearful dream lets go of the dreamer. The monstrous illusion loses its power to deceive and make frightened, suffering victims of the aggregates clinging to the aggregates as if they were "self."
When I first encountered Buddhism in the U.S. in the 1990s, it was all about "insight meditation" (vipassana) with some voices shouting that the value of the jhanas (meditative absorptions) was being mistakenly overlooked as a regular practice.
Years later, I came across BPS Wheel 463 (Buddhist Publication Society),which states that the value of “wise reflection” (yoniso manasikara) was being mistakenly overlooked as a regular practice.
This weekend I decided to go back and take another look at Wise Reflection (BPS Wheel 463) with the amazing benefits provided by suttacentral.net's because of its multiple translations per each discourse (Pali sutta) and translator Ṭhānissaro Bhikkhu’s errant translations on dhammatalks.org.
Wisdom Quarterly prefers American scholar-monk Bhikkhu Bodhi's translations in all cases over idiosyncratic and ridiculous Thanissaro Bhikkhu's efforts.
It was a very powerful refresher course (lesson) in the difficulties of translation and the value of reading multiple [English] translations and the value of [the ancient] commentaries.
The translations of yoniso manasikara (not quite those two words as found in the Pali canon) from the Sabbāsava Sutta (MN 2) are diverse!
EXCERPT: Venerable Walpola Rahula (from BPS Wheel 463), in quoting the Buddha, translates yoniso manasikāra as "wise reflection":
“I say that the getting rid of anxieties and troubles [1] is possible for one who knows and sees, not for one who does not know and see. What must one know and see in order to get rid of anxieties and troubles? Wise reflection and unwise reflection... More
All the good girls go to hell, Billie?
When did you join the Illuminati, Pirate? Did Phineas induct you?
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