Samaya Samaya Mp3 !!INSTALL!!

In one of the most widely followed teachings on samaya, Sakya Pandita, a preeminent 12th century Tibetan Buddhism scholar, outlined fourteen primary points of observance to consider in keeping one's samaya vow pure.[3]

Jamgon Kongtrul comments on the Lamrim Yeshe Ningpo that samaya is established by taking abhieka and samaya is the manner in which practitioners "preserve the life-force of that empowerment within your being".[4]

Samaya Samaya Mp3

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Khenpo Karthar Rinpoche defines root samayas as any which if violated would remove all the benefit from practicing. He defines branch samayas as any which if violated would diminish or impair the benefit of practice. He states that the most egregious root samaya to violate is the commitment to one's guru.[5]

Foregrounding the mindful observance of the mindstream, whilst intimating the binding reciprocity of samaya, Gyatrul (b. 1924)[6] in his commentary to Chagm (Wylie: karma-chags-med, fl. 17th century), rendered into English by Wallace (Chagm et al., 1998: p. 29) states:

If a Lama obstinately refuses to grant instruction to a qualified disciple, this constitutes an infraction of the Lama's samaya. It is proper for the Lama to show some hesitation by not consenting on the first request in order to arouse and examine the disciple. It is not a ploy to see if the amount of offerings can be increased, but rather provides time to examine the student's mind-stream.[7]

In the Nyingma lineage, the three root samayas are categorized as body, speech, and mind. Each requires refraining from non-virtue as well as maintaining sacred view. Maintaining sacred view generally means to view all beings and all phenomenon as 'primordially pure' (Tib: kadak). The samaya of body is to refrain from non-virtue with respect to body, and also to always offer yourself to your guru and to your vajra sangha. The samaya of speech is to avoid non-virtuous speech, and also to never forget one's commitment to practicing mantra. The samaya of mind is to refrain from divulging the secrets and to always maintain the view that one's mind is dharmakaya.[8]

According to Tulku Urgyen Rinpoche, there are four increasing stages in which one's samaya may be damaged: "infraction, breach, violation, and complete break". Once damaged, samaya may be repaired. But if it is left without repair for more than three years, it is not repairable.[9]

Samaya is easily damaged. Patrul Rinpoche said it is very hard to maintain samaya and used a famous metaphor that maintaining samaya is like keeping a mirror or tile clean that is lifted up into a sand storm; dust settles on it as soon as it is clean and we must continuously clean it. To repair samaya, a practitioner may restore mindfulness and awareness of sacred view; confess the violation to another practitioner that holds samaya;[10] recite the one hundred syllable mantra (Vajrasattva mantra);[9] or use other methods determined by their guru.

The first recorded taking of the samaya precepts at Tdai-ji temple began in 822 when Kukai performed the Abhiseka ritual before the abdicated emperor, Heizei, and helped to establish Shingon Buddhism as a legitimate school in Japan.[11]

There are several ways of explaining [the] literal meaning [of damtsik]. To make this very simple, dam means sublime, and tsik is a statement. Thus samaya is a statement that is true, genuine, pure, real. To apply oneself in a way that is in harmony with how the truth is, is called keeping the samaya. When the samayas are described in detail, there are hundreds of thousands that can be listed, but all of them can be condensed in this way.

The foremost samaya is when you compose yourself in a state in which you in actuality experience the fact that all sights, sound and awareness are visible emptiness, audible emptiness and aware emptiness. To have that certainty is called keeping all the hundreds of thousands of samayas.[1]

About the Dzogchen samayas, he further writes:"In [...] Dzogchen, for those practitioners whose realization develops gradually, for whom there is something to be kept, there are twenty-seven root samayas to be observed with respect to the teacher's body, speech, and mind, and twenty-five branch samayas; for those practitioners of sudden realization for whom there is nothing to be kept, there are the four samayas of non-existence, omnipresence, unity, and spontaneous presence."[3] 006ab0faaa