Buddhist-Meditation-Systematic-and-Practical

oken.
Let us take another example, this time from the
Mahayana. In the bodhisattva silas, it says: "Neither
hurt your enemies nor love your friends." But the yogi
practicing the third initiation is bound to love his friends
(the dakinis). How is it, then, that he does not break this
Mahayana precept? In the yogi's meditation, love has
already been identified with sunyata and is therefore not
common, human love. As his love is not selfish or
human, the precept is not broken.
On the other hand, common persons who try to practice
vajra-love lack the absolutely essential basis of
sunyata-realization. They have never tried practicing the
three wheels of sunyata (see Ch. X, Part One, D, 3, b):
Their application here would be to thoroughly
understand the voidness of the yogi, the voidness of the
dakini, and the void-nature of the whole vajra-love
process. Because they have not understood these aspects
of voidness, they are called "common persons." Because
they are common persons, they are still full of lust.
Because they are still full of lust, they break this precept
by having selfish love for friends.
In my book every precept on the subject is examined
thus. Having seen apparent contradictions between the
Vajrayana spirit and the words of precepts in the two
lower yanas, we now examine a case where two Tantric
precepts appear to clash.
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