My friend, I was just being silly and I thought that was a humorous way to end the discussion. I have pretty much indicated all along the way that this is not a discussion I wish to have, but since I have now spent the whole day on this, so why not continue just a little bit longer to make sure I have said absolutely all I can possibly say to explain excrutiatingly thoroughly exactly where I'm coming from? I am going to try to put a source for absolutely everything I present.
Yes, you mentioned yab-yum. Twice, in fact, if I recall correctly. However, you didn't respond to my questions regarding Samantabhadra/dri, rupakaya, Wisdom or Wisdom Display. You had vague responses about absolute and relative and, it seemed to you, if I was talking about absolute terms, why should I bother to even talk about it?
So, let me "help you out," then. Although, I am pretty sure I never took bodhisattva vows. I took refuge from Lama Tsering Everest, but I think I clarified somehow or other along the way that I was still free to be a complete arsehole if I feel like it... but, I try not to be that way, so here's the deal:
Yes, I am aware of the standard male and female symbolism: bell and vajra, wisdom and compassion; prajna-paramita.
In some book I read a while back (don't worry, I will get specific soon enough), perhaps it was Dakini's Warm Breath, I'm not sure, there was a point made about an apparent "reversal" of sex regarding Samantabhadra and Samantabhadri, which is of course not a reversal at all since we are not talking about actual genders here...
Samantabhadra represents dharmakaya, infinite formlessness, and HE is blue like the sky, representing Emptiness. Yet, we know that emptiness and Wisdom are primarily associated with femaleness in Tibet, e.g. Prajna of "prajna-paramita" (wisdom-compassion) who is symbolized by a female deity often considered synonymous with Tara:
"The essence of whatever may appear, when simply left to itself, Is the unfabricated and uncorrupted view, the Dharmakaya, emptiness mother." http://www.nyingma.com/dzogchen2.htm
So, representing the Absolute, we have a sky-blue male primordial Buddha representing what is essentially a female characteristic: "emptiness mother."
His consort Samantabhadri, who represents the Absolute Dakini and also represents Rupakaya is white, representing the wisdom aspect of mind (sources for these claims below), but also kind of like a cloud. Well, that makes sense because the Rupakaya is the Form Body and clouds are forms in the empty sky, but hey wait a minute clouds are associated with obscurations! Well, not always, such as this quote from (Padmasambhava's) Dakini Teachings: "Since these are all the cloud banks of Guru Rinpoche's wisdom display, the "inexhaustible wheel of adornment," he is known as the All-Holding Lotus" ...or the instruction for the Samadhi of Suchness from Light of Wisdom, Vol 2 pg 88-89: "Rest evenly in this space of the undivided two truths. Emanate the magic of compassion, an all-illuminating cloud of awareness, filling the space, radiant yet without fixation. The single mudra in the manner of a subtle syllable Is the causal seed which produces everything. Keep this changeless wisdom essence, manifests in space, one-pointedly in mind and bring its vivid presence to perfection."
 "The dharmakaya dakini, which is Samantabhadri, represents the dharmadhatu where all phenomena appear." http://en.wikipedia.org/wiki/Trikaya
 "Dakinis can also be classified according to the Trikaya: In this system, one can distinguish the dharmakaya dakini, which is Samantabhadri, representing the dharmadhatu where all phenomena appear; the sambhogakaya dakinis, which are the figures used for practice; the nirmanakaya dakinis, which are the women born with special potentialities, these are realized women, the consorts of the gurus, or even all women in general as they may be classified into the five Buddha-families." — Elias Capriles, Buddhism and Dzogchen (2003). http://www.newworldencyclopedia.org/ent ... ite_note-3
"Samantabhadri is the expression of a concept essentially inexpressible in word or symbol, the ultimate voidness nature of mind. This aspect of the dakini is beyond gender, form or expression. According to Simmer Brown  the power of the dakini in all her forms is based on the fact that all meditation practices ultimately point to the Samantabhadri dakini." http://en.wikipedia.org/wiki/Samantabha ... utelary%29
"Samantabhadra represents the dharmakaya or radical Emptiness, which is completely formless and therefore "black" (as in deep dreamless sleep). Samantabhadri represents the rupakaya, the entire world of Form, which is a brilliant white luminous display." http://www.shambhalasun.com/index.php?o ... ew&id=2290
So, then the Buddha nature spontaneously manifests as the Five Wisdoms within the Rupakaya...
"The very heart of the Buddhist teachings is the viewpoint that all sentient beings have Buddha nature incidentally obscured by ignorant fixation on ego. This Buddha nature in its primordial form is represented by the small figure of Samantabhadra and Samantabhadri at the top. The Buddha nature naturally manifests as the five wisdoms that are represented by the five Buddha families." http://www.nobletruth.org/Stupa.html
But, the Five Wisdoms are associated with male buddhas and their female consorts—wait, I thought Wisdom was feminine? 
 Tulku Urgyen Rinpoche answers that very question:
"If the male and female deities are indivisible, then both must have the essence endowed with the five wisdoms, right? It is not that the male has the five wisdoms and the female does not.
It is taught that the natural purity of the five elements is the five female buddhas, while the natural purity of the five aggregates is the five male buddhas. This means that everything is primordially pure. It is not like something happens through meditation practice and suddenly everything becomes pure. The five elements and the five aggregates are primordially pure as the mandala of the male and female buddhas. This is known as the "all-encompassing purity of whatever appears and exists". In this context what "appears" refers to the five elements, while what "exists" to the five aggregates.In other words, the content of experience is the five female buddhas, while that which experiences them are the five male buddhas.
— Rainbow Painting, p. 169
Let's analyze this:
Which is the purity of the elements? Female. http://www.rigpawiki.org/index.php?titl ... le_buddhas
Which is the purity of the aggregates? Male. http://www.rigpawiki.org/index.php?titl ... aggregates
The "content" Tulku Urgyen is then referring to is the elements (female) while that which experiences is aggregate (male).
So now you're probably thinking, "Hurray, I've just won! He proved my point because the skandas are form, feeling, perception, formations and consciousness and here he said that thoughts, forms and emotions were all feminine! BWAHAHAHA!"
I get that. With this in mind, read on:
What is the "content" that Tulku Urgyen is talking about? If the male aspect is the form, feeling, perception, formations and consciousness, what "content" is left? In my opinion, it's the actual content, which is none of these. This is where "Magic Dance" becomes useful:http://www.shambhala.com/html/catalog/i ... -885-5.cfm
Description of Magic Dance
This is a unique and powerful presentation of the teachings of Tibetan Buddhism on the five elements: earth, water, air, fire, and space. In their gross and subtle forms, these elements combine to make up the infinite illusory display of phenomenal existence. Through teachings, stories, and his distinctive use of language, Thinley Norbu Rinpoche relates how the energies of the elements manifest within our everyday world, in individual behavior and group traditions, relationships and solitude, medicine and art. He explains their links to the five Buddha families and their respective Wisdom Dakinis, and shows how each element relates to our senses, temperament, passions, habits, and karmic potentials. This magic dance of the elements, he concludes, can be transformed through meditation practice and cultivating the calm, vast, and playful state of consciousness that he calls "playmind."
"The dakini is the embodiment of the feminine principle. The dakinis are tricky and playful, representing the basic space of fertility out of which the interplay of samsara and nirvana arises." — Work Sex Money by Chogyam Trungpa, page 227
"Here the mirror of mind is the cognitive aspect of the universal plenum of non-dual reality, and the Dakini is the flux of insubstantial reflection in the mirror." — revisiting Dowman's Tilopa quote
"Thus the totality of reality as Awareness can be represented by the Dakini alone" — revisiting Dowman's opening paragraph
"This absolute nature, dharmakaya, manifests as the subtle display of the samboghakaya dakini and the nirmanakhaya, or physical form of great female realization holders in order to benefit beings." — revisiting Chagdud Tulku
Again: "In other words, the content of experience is the five female buddhas, while that which experiences them are the five male buddhas.
" — revisiting Tulku Urgyen
Is it starting to make more sense to you now what I said in post #1? Thought-forms, forms and emotions are ultimately feminine (empty) and the penetrating awareness is male (aggregate). We are aggregates, correct? That is what Tulku Urgyen is referring to when he says "that which experiences them."
I am going to re-watch the Dakini Wisdom DVD later and tell you exactly what is said, so we can clear that up, too.
"Use what seems like poison as medicine. We can use our personal suffering as the path to compassion for all beings." Pema Chodron