Buddhist-Meditation-Systematic-and-Practical

lust and the love-action in sunyata. Thus, while he is
engaged in this practice, no woman will be able to lure
him. But when his sunyata concentration is disturbed,
then the demon of lust may easily arise again. Thus we
see that this too is not the way for its ultimate
destruction. For this reason, there are in Vajrayana
many mental and physical methods to actually enlarge
the sorrow of lust and thus to finally destroy it. In
practicing such methods, the more pleasure that the
disciple experiences, the more he or she attains the
meditation of the great voidness. According to the
degree of pleasure derived from the practice of
vajra-love, the more profound is one's knowledge of the
void, and the better one's chance is to penetrate that lust
and subdue it without any seeds remaining. That is why
vajrayogini is so important. She is the mother who
enables us to destroy the seeds of lust—she is truly
called "Lust-destroying Mother."
Truly, we may say that when we escape from the
attractions of a woman, it is only a temporary escape of
lust. If we meet a woman in our own room when other
persons are not present, a monk may still keep his
precepts, but he does not enjoy the experience. In the
case of an advanced yogi, would it not be better for him
to enjoy the experience and use it, rather than escaping
from it? When an advanced practitioner meets a woman
with whom he may enjoy sexual intercourse, they can
mutually help each other in union towards the highest
goal—Buddhahood. In this yogic enjoyment, neither
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