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                         3.3.Chapter 1  Introduction to Tibetan Secret Schools

1.5  The samaya precepts of Tibetan Secret Schools

Besides taking four refuges in buddha, dharma, sangha, and personal guru, a practitioner of Tibetan Secret Schools has to take particular conduct precepts and to chant the Hundred-syllable Mantra for at least one hundred thousand times to repent one’s sins. Then, one is permitted to take the samaya precepts. Regarding the samaya precepts and the accompanied code to purify conduct, Tsongkhapa said:

What code of conduct must be taken during empowerment? What are the root sins? Those are already stated in Explanations of Root Sins. Now I would teach the remaining samaya precepts. In ‘Chapter of Mantras and Precepts’ (also named as ‘Chapter of Turning Mantras’) of The Susiddhikara Sutra, it states: “What is the code of conduct for a mantra chanter to keep so that one can achieve quickly? The following describes the code. A wise practitioner should not be angry at mantras or with heavenly beings and great mantra chanters. One never makes up mantras or mantra rituals, and should not defame those evil persons either. Even with a violent and vicious altar guru, a wise practitioner should not defame him in words or thoughts. A wiser, even in great anger, should not repress, subdue or impair other mantras. Without the guru’s permission, one should not hold the secret mantra. And even knowing the mantra, one should not tell the person who does not serve the guru. A wiser knows all of the mantras, sutras, seals and rituals, and one also knows how to interpret the sutras and set up an altar. But one never teaches the person who has not yet entered the altar. One should not eat or stride across the markings, the flags, the sentient shapes, and the seals in the altar. A wise practitioner never spoils medicines, nor does one touch the filth or even step on it. A wiser should not argue with other Mahayana practitioners. When hearing bodhisattva’s magical deeds, one should not disrupt them. … A practitioner does not wander his mind, nor does one raise the distracting thoughts; one chants the mantra so as to eliminate his greed and purify his mind. One does not use the supernatual power to expel devils, protect someone or block something. One does not hold and chant the mantras to avoid viciousness. One should chant mantras only for cultivation rather than competition or test. A wiser takes a bath and chants at the three times of a day.” ^{[21: 63]}

Regarding the samaya precepts, Tsongkhapa stated:

Do not deliver the mantras to those who have never entered the altar. As mentioned in Main Tantra: “If a person has not seen an altar but holds the mantras, one is unable to achieve and will fall down to the evil world after death. For the one who teaches that person the mantras, seals and rituals, he violates the samaya precepts and will fall into the crying hell.” If having not received empowerment based on any of the four tantras, one should not practice the visualization of deity or the mantra chanting only by the guru’s discretionary permission. Once violating the precept, one may follow the method to purify his sin, as stated in the previous tantra: “As for the samaya precepts, if one makes mistakes to break them, one must hold and chant the heart mantra for one hundred thousand times, or chant the dharani of non-ignorance mind for one thousand times. Alternatively, one can make an offering to Haven to eliminate disaster, or enter the altar again.”

In Precious Torch Shastra – Explanations of Zanu Sutra, the passage follows the samaya precepts: “I collect various samaya precepts from Action Tantra. All the yogis of Great-yoga Tantra should uphold the precepts for the advanced practice by place, time and pleasant intention. For those who claim themselves as the yogis of Great-yoga Tantra, they should like cleanliness and well uphold the precepts. For the advance by pleasant intention, it may be allowed to break the precepts in some way, as stated in Action Tantra: “Whether clean or not, eaten or not, taken a bath or not, you can be considered as not violating the precepts by simply remembering the deity. Hence, the yogis of Great-yoga Tantra should not violate the above samaya precepts.” That means, not only the one who receives the empowerment of Action or Performance Tantra, but also the one who receives the empowerments of Highest-yoga Tantra must keep the precepts. So, one must know well about the samaya precepts and the root sins. One should act with caution and never commit the root sins. In case of committing, do not just let it go. As mentioned, if committing the root sin in the daytime, one must repent it in the night; if committing it in the night, one must repent it in the daytime. Thus one can remove and purify the sins. ^{[21: 64-65]}

As stated by Tsongkhapa, the samaya precepts contain mainly four statements. First, one who is not a qualified practitioner (not yet received the secret empowerment in an altar) should not receive the mantras and those secret teachings. Second, one should not let his mind wander in the altar. Third, if one offends against the samaya precepts, he must repent and purify the sins with the tantric methods. Fourth, if one breaks the samaya precepts by delivering the secret mantras or dharma to an ‘unqualified practitioner,’ he will fall into the crying hell. Those who slander the female consort’s great bliss also break a grave precept. (Refer to [34:109].) Those are all included in the fourteen downfalls of the root precepts in Tibetan Secret Schools. (For details on the tantric fourteen root precepts, refer to [34:166-168].)

Yogi C.M. Chen sets up the following regulations: “If one has sex with a Buddhist nun, one’s mother, one’s daughter, one’s sister, or an animal, he violates the samaya precept. However, if one practices such activities according to Couple-Practice Tantra, it is not regarded as the sexual misconduct and thus he does not violate the samaya precept.” As a result, many highly-achieved tantric gurus practice Couple-Practice Tantra with their sisters, looted princesses, or even the female animals.

During the practice, the Buddhist nun, mother, sister or the female animal must be a lotus-natured yogini. (The term of lotus-natured female will be explained in Chapter 8 and 9). If not a lotus-natured one, she must have gained the achievement of the preliminary stage (being a female tantric practitioner who achieved the preliminary stage). If neither of the couple has gained the achievement of the preliminary stage, both of them violate the samaya precepts and will fall down to the hell. That is regulated in the tantric samaya precepts.

If one has sex not in a proper time, he violates the samaya precepts. But if such activities conform to Couple-Practice Tantra – no lust of the flesh during the practice (no ejaculation owing to the pursuit of sexual climax), then any time is appropriate to practice without violation. Accordingly, the tantric gurus often practice with their sexual partners without separation for a whole day or several days. They stay in the sensational perception of sexual climax without interruption for a long period of time, without bringing forth the greed of lustful pleasure (the greed for perceptional pleasure in ejaculation). By this way, not only do they not violate the precepts, but also they can attain the ‘great merits and virtues, becoming a buddha immediately.’ In Tibetan Secret Schools, the joint cultivation of Couple-Practice Tantra is the samaya precepts that lead to the ultimate Buddhahood.

If one has sex not in a proper place, such as in front of the buddha statue or in the altar, he violates the samaya precepts. But if both practitioners are qualified for Couple-Practice Tantra, then having sex in front of the buddha statue is not regarded as a violation of precepts. It is a proper way for cooperatively cultivating Highest-yoga towards Buddhahood, namely ‘the very practice of the unsurpassed buddha’s way.’ It is not only far beyond the breakage of samaya precepts but with ‘great merits and virtues.’

Furthermore, another samaya precept requests that the joint sexual practice is allowed only after the success of visualization. Otherwise, the practitioner is regarded as violating the precepts. That is so-called the ‘three boil-like openings.’ Thus, according to Couple-Practice Tantra, a practitioner (taking a male for example) takes the female lower opening (the vagina) as the proper opening for practice. Prior to the joint practice, he must visualize the female lower opening as a lotus. Once accomplishing the visualization, he can perform the joint practice. Sometimes, he can use the female upper opening (the mouth), yet it is not a proper practice. In this situation, he must visualize her mouth as the opening for nectar, and visualize the saliva from his glans of penis as the nectar. Then he can perform the joint practice. Sometimes, he can practice with the opening of female anus. Prior to the joint practice, he must visualize making offerings to the ‘mother of site protection;’ otherwise, he violates the samaya precept.

Tibetan Secret Schools think: “If a Buddhist monk inserts his vajra pestle (male sex organ) into a female’s lotus (vagina), it is a violation of the precepts. If the length of insertion reaches over 1.2 inches, it is so called a complete violation, a violation of the root precepts. However, while the ‘lamas’ of Tibetan Secret Schools practice Couple-Practice Tantra with females by the ‘insertion at full length,’ it is not restricted by any precept mentioned above. Yet he must visualize the union of both sex organs as a vajra pestle being inserted into a lotus. Having once completed the visualization, he can then take the real practice. Without the completion of visualization, the real practice violates the root precepts.” (Refer to [34:162-163].)

If the male practitioner leaks drops incautiously (ejaculates out of control) during the practice of Couple-Practice Tantra, he violates the samaya precepts. If he can keep from leaking the bright-drop (semen drop) while enjoying sex with woman, it is not regarded as a violation of precepts. The following passage states:

So, when I met Budaguda, a master with great achievement in India, he delivered the empowerment of Highest-yoga to me, and taught me many of the expedients in Action Tantra (convenient methods of Couple-Practice Tantra). He set up an altar in a quiet place, and started to chant the mantra of beckoning. A while later, a fifteen-year old fair girl came, with glorious clothing and ornaments. Suddenly, there were other sixteen girls showing up and dancing in a parade. Since I had taken the precepts, my wisdom of greed (the wisdom of achieving Buddhahood by Couple-Practice Tantra) could not arise. Shortly, the girl took her skirt off and showed her lotus (exposed her genital area). An altar appeared in the lotus (the private place). The master commanded me to copulate with her. I responded in sincere, “I am a monk. How can I do that ?” The master replied, “It is a tantric practice. You must do it. If you are in doubt, you may take my pills and perform the Chi-practice I taught. You will not leak your bright-drop. Any action to satisfy your sexual desire is fine then.” I refused with a firm attitude. I would never dare to follow the command to break the precepts and cheat my root master. Finally, the master sighed in pity, “How ignorant you are of the true essential teaching!” Then he himself started (the sexual intercourse) with the girl. After the practice, he made an offering (offering the sexual fluid, visualized sexual contact and joyful perception to the buddha). After a snap of the fingers, the girls disappeared. I deeply regretted later. Without leaking the bright-drop (semen), I would not violate the precepts. My wisdom (of Couple-Practice Tantra) could grow rapidly. My root master would be very happy about that, and it was certainly not a matter of cheating. But unfortunately this chance disappeared already, and the great dharma of dependent arising was missed. What a pity! Master Budaguda then taught me the oral pithy instructions of the greed path (Couple-Practice Tantra) and delivered the secret teaching to me. The main points are: “Hold with wisdom. The male practitioner will not violate the ‘forbidden precept’ even the bright-drop, on which the wisdom relies, is destructed (ejaculated incautiously). Before the generation of wisdom, the practitioner keeps the bright-drop so that his wisdom can grow gradually. … Occasionally, you may have questions about the violation of precepts by monks. But after drinking a cup of tea, you will not ponder on it anymore. Then you may want to sing, to enjoy the pleasure with women, or to do whatever you like in any unknown place.” ^[34:608-609]

What mentioned above shows that there is no violation of precepts without the leakage of material bright-drop (semen) – if a male practitioner can hold and prevent his semen from leaking out, he can have sex with others to practice Couple-Practice Tantra, and does not violate the precepts.