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manjushriwisdom · 3 years

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The SAMAYA WITH YuthOk Nyingthig

AN EXPLANATION OF THE SAMAYA OR TANTRIC COMMITMENTS ASSOCIATED WITH THE YUTHOK NYINGTHIG: GURU DEVA DAKINI SARVA SAMAYA SIDDHI HUNG HO The specific samaya or tantric commitments for the Yuthok Nyingthig teachings are described in a text in the Yuthok Nyingthig called ‘The Vajra [i.e. indestructible, non-dual etc.] Knot’ (rdo rje’i rgya mdud). This text outlines outer, inner, and secret levels of vows for those who have obtained empowerment, reading transmissions, and oral instructions for the Yuthok Nyingthig teachings. Since I know many here are curious about these samaya I will summarize them below. 1) THE OUTER COMMITMENTS: There are three components to the outer samaya: the 6 ‘settlings or settings of the mind’; the 2 ‘things to forever hold’; and the 3 ‘things to be realized or understood’. These outer level commitments all have to do with maintaining pure, enlightened perception during one’s everyday activities as a healer or physician. They are part of the essence of what it means to be a yogi/ni-doctor who combines exoteric medicine and healing with esoteric mantra or tantric ritual practice. The six settings are 1) to maintain the conception that your medical teacher or teachers are actually Buddhas, or at least a channel or messenger of Buddhadharma, of liberating teachings 2) to conceive of the teacher or teachers’ speech as the Speech of the Rishi Sages 3) to maintain the conception that the medical treatments you do are themselves Holy Dharma 4) to settle your mind into the conception that your medical colleagues and Yuthok Nyingthig co-initiates are your own relatives 5) to conceive of your patients as your own children or grandchildren and 6) to maintain the same indifference towards patients’ blood and pus as a dog or pig might, i.e. to see your patients’ gross bodily functions or problems in a non-dualistic, matter-of-fact way, as natural arisings to which you have no attachment or aversion. The two things to hold are 1) are to constantly uphold the commands of the medical lineage masters or vidyadharas and of the medical protectors, which one does by making regular prayers and offerings to them and by relying on them in one’s practice and 2) holding or taking up the various medical implements – for bloodletting, cupping, surgery etc – as if they are the implements or ‘weapons’ of the yidam or your meditational deity or Buddha. Then finally, the three things to realize, to understand or to know, are as follows. You should understand that your medicines are in reality, or you should see your medicines as: 1) Wish-fulfilling jewels 2) Sacred offerings to the vidyadharas 3) and nectar which cures all diseases. 2) THE INNER COMMITMENTS The inner level samaya have many sub-divisions, and sub-divisions of sub-divisions. There are three root samaya, twenty five branch samaya, and eleven common or general samaya associated with the inner level of commitments. All of these inner samaya have to do with maintaining your commitment to tantric view and practice, and sustaining proper, harmonious relationships with your teachers and fellow students and practitioners. The three, root inner samaya operate on the level of Body, Speech, and Mind. For our body commitment, we think of the Yuthok sangha as one common family: we maintain the perception that our gurus and co-initiates are our beloved family members or relatives. We guard against beating them, stealing from them, thinking of them as inferior, disrespecting them, or doing anything that goes against our commitments to them. As part of our speech commitments, after receiving the empowerments we preserve the yidams and deities of the mandala. This speech commitment is further divided into Body, Speech, and Mind commitments. For the body part, we practice the Kyerim or Creation Stage meditations of the Yuthok Nyingthik, whichever Guru Yoga sadhanas or Deva and Dakini practices from the teaching cycle we may be doing. For the speech part, we accumulate many recitations of the essential mantras of the Guru, Deva, Dakini involved in the sadhanas we are doing, and for the mind pledge we cultivate samadhi or meditative concentration while we build up and dissolve our visualizations. We maintain our mind samaya too by regularly fulfilling our commitments and acknowledging and repairing any lapses through Vajrasattva practice, protector practice, ganachakra or tsok puja, and so on. We “maintain and nurture our sadhana practices continuously like an ever-flowing river”. The text explains that an average practitioner should do one session of uninterrupted meditation practice three times a day, whereas lesser practitioners can preserve their vows by doing one session of uninterrupted practice of whatever specific sadhana they are focused on. The text also explains that another important dimension of maintaining one’s root inner mind pledge is to keep all of the tools, iconography, practices, substances, teachings and so on, associated with the Yuthok Nyingthik secret from people who might misunderstand or disrespect them, who might be confused or harmed by them. Next come the twenty five branch or supplementary inner commitments. There are five groups of five commitments for this category. Five is a very significant number in Vajrayana, and these all relate in some way to important ‘groups of five’ found in Buddhism. The first category is the ‘five things to be realized’. Here one must realize that the five aggregates (forms; feelings/sensations; mental perceptions; mental formations/dispositions; and consciousness); the five elements; the objects of the five senses; the five material or substantial phenomena or factors (names; characteristics; conceptual thought; suchness; and pure non-conceptual wisdom); and the five primordial wisdoms are all none other than the great primordial union of the Father and Mother Buddhas of the Five Families. Then there are the ‘five things to be performed’. These vows remind us that all sutric and tantric level vows, all of our ethical actions, the five lay precepts and their tantric reimaginings, must be wholly suffused or encompassed by the Vast Expanse Original Purity and Great Bliss, with an understanding of the nature of things, and be performed for the benefit of beings. These vows remind us that Bodhicitta and a proper understanding of the nature of Reality is the ultimate ethical imperative. Next, the five ‘things to not be rejected’ commitments remind us that as tantric Buddhist practitioners we do not reject or suppress the five poisons of desire/attachment, anger/hatred, ignorance/confusion, pride or jealousy but we engage with them in our meditative practice and liberate them as they are, in and of themselves, by realizing that they have the nature of the five, primordially pure and present Buddha families. The ‘five things to be accomplished’ commitments are about accomplishing the five Buddha families – the Vajra, Buddha, Ratna, Padma, and Karma families – which we do by working without laziness to cultivate samadhi during our meditation practices. Finally, we have the five ‘voluntarily or freely taken up’ commitments. These are connected with the idea of rochik or ‘one taste’ in tantric Buddhist teachings. The five things that the yogic practitioner willingly takes up are the various conventionally impure substances, which are literally or symbolically engaged with in different tantric practices. Willingly engaging with these ritual or samaya substances without any clinging to concepts or conceptual reifications or attachments is one way that we cultivate non-duality. The final part of the inner level samaya is the common or general commitments. These commitments are general ones which we can find in many different tantric practices and lineages. As part of the general, inner commitments we venerate our root-guru, that person who really pointed out the nature of our mind to us, at the crown of our heads. We listen to our root-guru’s instructions connected with our spiritual practice and we don’t deviate from them. We don’t abandon the Highest Yoga Tantra teachings for lower or misleading practices and we keep up regular meditation practice without distraction as many times a day as is appropriate for us. We resolve any doubts we may have about Vajrayana and Buddhism in general, we cultivate great, loving devotion for our fellow practitioners, we strive to guide all beings with compassion. We avoid carelessly or casually letting loose afflictive emotions, whenever we feel like it. We avoid getting involved in or intensifying arguments about the superiority or qualities of our own vehicle or system of practice, we avoid getting into fights about Dharma and cursing or condemn others. We give up the controlling influence of laziness, sleep, alcohol and other intoxicants and we accomplish the nyendrup or approach/service and accomplishment sadhana practices of [the yidam, Three Roots etc.] aligning Buddhist View and Conduct. 3) THE SECRET COMMITMENTS The final or ‘secret’ level of commitments is all about remembering the ultimate nature of reality as part of Completion Stage and Mahamudra/Ati Yoga practices. At this level of samaya, you preserve all your commitments simply by never lapsing in your realization that all phenomena of Samsara-Nirvana are your own rigpa, your primordial knowing or awareness, are Bodhicitta, and you commit to never ‘transgressing’ the realization that all phenomena arise spontaneously and primordially as the Dharmakaya. For those practicing Karmamudra or sexual yoga practice, the special secret ‘bliss commitment’ is to cherish or value the thigle or energetic drops of your subtle, vajra-body more than one’s own life. If you are engaging in intensive Karmamudra practice in retreat, and building up your thigle and bliss as part of one’s meditation, one commits to not engaging in any practices or behaviours which deteriorate one’s thigle (and while engaging in tantric sex practice sometimes practitioners commit to not ejaculating even a little bit except during allotted times or when non-ejaculation is contraindicated). Just as the secret ‘bliss samaya’ has to do with Karmamudra, the secret level ‘clarity samaya’ has to do with exerting oneself with dedication in general in loong or vital winds-related trulkhor practices. The ‘non-conceptuality samaya’ is in turn about Mahamudra practice, and involves resting in the great equanimity or equal-ness of Mahamudra, in which the nature of all phenomena is wholly unelaborated, free from all conceptual embellishments or fabrications. These altogether comprise the different levels of samaya for Yuthok Nyingthig practitioners. The ‘Vajra Knot’ text explains that one should “protect one’s samaya at all times and in all ways with the same undistracted mindfulness, the same alertness as that of a sentry or watchman who is aware of what’s happening or approaching even though he might be stationed far away. This sort of mindfulness that keeps us fresh, which brings us out of forgetfulness or distraction, is what we should cultivate. The ‘Vajra Knot’ gives a definition of samaya or dam tshig in Tibetan, reminding us that these tantric commitments are called dam both because “one does not discard them and because they unify or integrate [dualities into non-duality, connect gurus and disciples, co-initiates, yidams and practitioners etc]”. [dam means ‘tight, binding’ and ‘bound together’ in Tibetan]. The text explains that if one’s root commitments deteriorate and you make no effort to repair or renew them then “all spiritual accomplishments will be perverted and many different unattractive results will become apparent”, That’s why we should make an effort to protect or commitments. If we lapse in our commitments or they deteriorate we can renew them through prostration practice and/or through recitation of confession prayers like Narak Dongdruk or ‘Dredging Up the Depth of the Hell Realms’ (na rag dong sprugs). These practices are especially connected with the deteriorating of Body commitments. If we go against our Speech samaya we can confesses and purify and renew these through many recitations and visualizations of Vajrasattva and his hundred syllable mantra. If we go against our Mind samaya, we can confess by cultivating the View that pleases the Guru, through reconnecting with the Inner Guru, which is the actual nature of our mind, our Buddha-nature. Very simply, the most essential point of the samaya is to continually and consistently apply ourselves in the Guru Yoga, yidam, dakini etc. or whatever six yoga, Mahamudra/Ati Yoga practices we may be doing, at least once a day. We should make regular prayers and offerings to the lineage-masters and protectors, and regularly engage in tsok and other confession and amendment practices. We should enjoy doing regular tsok and other practices with our fellow sangha members, and maintain good friendships with them and should support them and maintain pure perception of them. We should think of our healing practices and activities as Dharma, and should always remember, as Yuthok himself said, that whatever activity we do with great compassion is Buddhadharma! I hope that helps. I hope that members of Yuthok’s family around the world will benefit from these points and make great accomplishments in practice for the sake of sick and suffering beings! May virtue spread, may it be auspicious!

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lemaupertus · 4 years

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https://e3o.org/e3o/livres-lart-du-bon-karma/

Livres : L'art du Bon Karma

Mantrathérapie tibétaine BoD – Books on Demand. 2019 Certains mantras se chantent, se murmurent ou se mangent, d’autres sont portés comme protection. En utilisant le son et la forme en relation avec nos cinq sens, on parvient à harmoniser l’être en profondeur. La tradition médicale tibétaine est riche en thérapies … Lire plus…Livres : L’art du Bon Karma Mantrathérapie tibétaine BoD - Books on Demand. 2019 Certains mantras se chantent, se murmurent ou se mangent, d'autres sont portés comme protection. En utilisant le son et la forme en relation avec nos cinq sens, on parvient à harmoniser l'être en profondeur. La tradition médicale tibétaine est riche en thérapies externes non-médicamenteuses dont fait partie la "mantra thérapie". Le docteur Nida Chenagtsang dévoile ici le pouvoir curatif des mantras et comment les utiliser pour rééquilibrer l'être dans son aspect mental, physique et énergétique. Mantrathérapie tibétaine BoD - Books on Demand. 2017 Certains mantras se chantent, se murmurent ou se mangent, d'autres sont portés comme protection. En utilisant le son et la forme en relation avec nos cinq sens, on parvient à harmoniser l'être en profondeur. La tradition médicale tibétaine est riche en thérapies externes non-médicamenteuses dont fait partie la "mantra thérapie". Le docteur Nida Chenagtsang dévoile ici le pouvoir curatif des mantras et comment les utiliser pour rééquilibrer l'être dans son aspect mental, physique et énergétique. L'art du Bon Karma BoD - Books on Demand. 2013 Une pratique spirituelle de la Médecine tibétaine traditionnelle "Dès que j'ai commencé à pratiquer le Yuthok Nyingthig, ma perception normale du monde a changé. Ma philosophie de vie a été transformée à jamais. Au Tibet, j'ai grandi dans un environnement naturellement spirituel, et la pratique faisait partie de moi mais le Yuthok Nyingthig a complètement changé ma vie, atteignant mon être au plus profond, décuplant ma sagesse dans la pratique de la médecine. Je suis totalement confiant dans les bénédictions de Yuthok. Et je souhaite partager ses bienfaits et ses bénédictions avec tous les êtres du plus profond de mon coeur." Les secrets de la médecine tibétaine En 1979, après plus de vingt ans de souffrances dans les geôles chinoises, Tenzin Choedrak quitte son Tibet natal pour Dharamsala, en Inde. Cet homme d'exception y retrouve aussitôt ses fonctions de médecin personnel du Dalaï-Lama et devient le " patron " du Men-Tsee-Khang, l'Institut d'astrologie et de médecine tibétaines. Très vite, sa réputation franchit les frontières et, à partir de 1984, il participe à de nombreux colloques, donne des conférences dans le monde entier. Avec son ami le journaliste Gilles Van Grasdorff, il évoque ici, entre autres, ses recherches sur le cancer, le sida, le diabète, l'asthme et s'exprime sur le yoga, la relaxation, l'astrologie, le principe du massage, la diététique, tous moyens de mieux vivre au quotidien. La dernière partie de l'ouvrage offre une liste de plus de trois cents plantes, accompagnée d'explications sur leur utilisation. Mais ce livre est aussi un cri d'alarme : Tenzin Choedrak s'interroge sur le devenir de la médecine tibétaine, un savoir thérapeutique unique au monde, dont le sort est étroitement lié à la situation politique du Tibet. Le maître est mort le 6 avril 2001. Ce testament est le témoignage d'un combat inlassable, celui d'un homme de sagesse animé par un idéal de tolérance, de paix et d'amour. LA METHODE BOUDDHISTE DE GUERISON. Editeur Guy Tredaniel. 1999 La médecine tibétaine est une forme traditionnelle de thérapie, qui utilise des éléments naturels (herbes, minéraux, pierres précieuses, métaux, etc) pour composer des remèdes. Sa méthode est holistique, considérant les symptômes des maladies tant du point de vue physique que sous l'angle émotionnel. La médecine bouddhiste est intimement liée à la philosophie bouddhiste. Elle fut introduite au Tibet aux VIe-VIIIe s, et les Dalaï Lamas, les chefs spirituels et temporels depuis la fin du XVIIe s, en patronnèrent généreusement l'étude et la propagation. Initialement, l'art de guérir était une initiation monastique, mais les lignées familiales s'y intéressèrent aussi, et la médecine devint un service communautaire. Aujourd'hui, elle n'est plus pratiquée que par une poignée d'amchis (médecins), et son précieux patrimoine est en grand danger de disparition. La Médecine tibétaine Guy Trédaniel Editeur. 1982 LA MEDECINE TIBETAINE BOUDDHIQUE. Et sa psychiatrie, La thérapie de diamant Fondée sur le concept bouddhique holistique, ou intégration du corps et de l'esprit, la médecine tibétaine est un système de thérapie psycho-cosmo-physiologique dont la philosophie et les techniques curatives peuvent apporter une grande contribution à la campagne mondiale contre la maladie. Malheureusement, la tradition médicale souffre de la négligence des préjugés et de l'indifférence dont elle est grandement l'objet. C'est à la lumière de cette situation actuelle regrettable que nous accueillons chaleureusement les efforts de Terry Clifford pour introduire la médecine tibétaine bouddhique et sa psychiatrie respectivement dans leurs contextes religieux, médical et historique. Ce sera un grand pas en avant vers de nouvelles recherches et davantage d'intérêt pour notre gSo-ba rig-pa (science thérapeutique) tradition très profonde et de grande valeur. Médecines orientales Editions Olizane. 1998

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