Perfect Conduct

The Importance of Samaya

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The following is respectfully quoted from “Perfect Conduct: Ascertaining the Three Vows” by Dudjom Rinpoche:

6.b.1(e.4) Restoring through the general cleansing of three yogas:
As is taught in the Hasti-upapraveśya-tantra, the general cleansing yoga of the nest of remorse is the “Stirring the Depths.” By confessing in this way, there is nothing that cannot be purified. Practice this accordingly.

According to the tantra called Hasti-upapraveśya and the Vimaladeśanā contained within it, this is the sole text for practitioners of all three yogas who, having engaged on the path and then allowed their samaya to deteriorate, wish to confess and perfectly restore it. The king of all confessions is Narakakhadāpravāsaprasphotana (Stirring the Depths of Vajra Hell). Here, it is clearly taught that by offering the external gathering of substances, the internal gathering of own’s own aggregates, and the secret gathering of the awakened mind of bodhicitta on the fifteenth, thirtieth, or eighth day of the lunar month, all deteriorations will be fully purified. If that is not possible, but one still makes prostrations and recalls the deity in order to confess, purification will occur. It is important to persevere in this practice as much as possible.

As is said in this text, “To all the enlightened peaceful and wrathful deities and to their mandalas, I pay homage. I pray that I may cleanse all of my broken commitments without exception. There is no doubt that the five limitless non-virtues can be cleansed and that even the lower realms can be emptied from their depths and that beings will be led to the well-known pure realm of the enlightened beings of pure awareness. Since Vajrasattva is the essential nature of secret mantra and cleanses all of our karmic obscurations and obscurations caused by broken commitments, in order to empty the realms of cyclic existence, recite the mantra.”

Accordingly, if one just hears the names of the deities in this mandala, all deteriorations of one’s root and branch words of honor can be repaired. Signs of accomplishing the purification through confession include indications in the dream state; indications from the lama or deity; and dreams of bathing, putting on white clothing, ascending to the peak of a mountain, and the arising of the sun and moon and so forth. Until such signs arise, one should continue to make confession and apply the four remedial powers.

6.b.2 The faults of failing to restore broken words of honor:

If one fails to make confession in this life, extremely unpleasant consequences will ensue. In the next life, one will be born in the vajra hell of irreversible torment and suffering.

If mantra words of honor are left unconfessed, this becomes a cause for rebirth in what is called “vajra hell.” There is no place of greater suffering. As it says in the Guhyagarbha, “If the root or branch of words of honor deteriorate, the result is that falls to the lower realm.”

In the Prakativavictra-tantra, it states: “If a root word of honor deteriorates and no effort is made to restore it, one will fall to the vajra hell. If all the suffering of the ordinary hells were to be combined, that suffering would not equal one fraction of one hundred-thousandth of the suffering experienced in vajra hell.”

It can thus be understood that even an association with an individual who has accrued this degree of negativity can cause one’s own words of honor to deteriorate. Strong adverse effects may occur for those who even come into contact with such an individual. As it says in the Sarvasamudita, “Just as spoiled milk will taint are pure milk with which it mingles, a singe mantra practitioner who has allowed his words of honor to deteriorate can spoils the words of honor of everyone with whom he comes into contact.” Even if one precedes the breaking of samaya by discussing this with others as a means to communicate one’s intention, this too must be immediately confessed. As it says in the Mahānyūha, “If one harms lama, his or her retinue, or the vajra brothers and sisters by casually speaking negatively or by just a subtle sign of dissent, even if only in the dream state, this must be confessed and cleared from the mind. Actual and inadvertent neglect of samaya that remains unconfessed will cause one to fall headfirst into the hells.”

According to these teachings, it is clear that the loss of any root or branch word of honor is a cause for rebirth in vajra hell. However, there are differences in the degree and duration of the suffering experienced, which vary according to the severity of the downfall.

7. The benefits of guarding the words of honor:

With no deterioration, the maximum will be sixteen consecutive rebirths; the minimum will be in this life, at death, or in the intermediate period. Other benefits include accomplishment of the eight common powers; and obtainment of the seven features of a divine embrace. For this purpose, spontaneously accomplish the twofold purpose of self and others.

The words of honor are the source of all noble qualities and are the very support for the stability and presence of such qualities. As it says in the Samānya-sūtra, “Just as the planting of a seed is dependent upon the earth in order for the result to mature, the life essence of the Dharma remains within the words of honor, which fully mature into the unsurpassed state of awakening as the precious life-essence of virtue.”

Temporary benefits include the accomplishment of all that one aspires to obtain; an appearance that is pleasing to all; becoming an object of the veneration of others, including the most powerful worldly gods; and being blessed by the buddhas, bodhisattvas, dākas, dākinis, and all objects of refuge, who guard one like their own child. Having understood the importance of pure samaya by entering the path of all the buddhas, one will quickly ascend the stages of vidyādharahood to realize enlightenment.

If in one’s immediate life one is unable to persevere in the accomplishment of the two stages, yet never allows the words of honor to become defiled, then after taking sixteen successive rebirths enlightenment will be realized. This is the longest possible period of time it will take just through the force and purity of the words of honor alone. After at least seven rebirths, one will meet with the profound path of the two stages and gradually be liberated. The speediest result occurs if one maintains pure words of honor coupled with diligence in the two stages of practice, resulting in the realization of nondual vidyādharahood in that very life. Those of average sensibility will realize the illustrative clear light, which will become the actualization of absolute clear light at the time of their death, and the obtainment of nondual kāya that arises from training. If absolute clear light itself is realized, then at death the nondual kāya (arising from no-training) will be obtained. Those of common sensibility, due to their practice, faith in the lama, and strong aspiration for the pure realms, will be liberated in the bardo (antarābhava) [intermediate state] by arriving in the natural nirmānakāya pure realm.

These are not the only noble qualities that arise from pure samaya. In addition, both extraordinary and mundane spiritual attainments are obtained. The eight mundane spiritual attainments include the power to make an eye medicine, which, when applied, allows one to see without impediment or physical obstruction; speed walking; the sword accomplishment; seeing underground; making power pills; flying in space; disappearing; and extracting the essence. These eight powers are called mundane because they are still of this world and can also be accomplished by non-Buddhists. They qualify as accomplishments belonging to the paths that are both worldly and transcendental. According to Vajrayāna, these qualities are developed during the two yogic states and are thus termed common because they are not the ultimate result. In addition, the eight sovereign qualities are achieved.

Abandoning Love: The Fourth Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.4) Abandoning love:

The fourth is wishing that any sentient being should be separated from happiness and losing heartfelt love for them.

To wish any sentient being should be separated from happiness and to stop feeling heartfelt love for them is the fourth root downfall. The object can be one sentient being or many. To wish for them to be separated from happiness and to meet with suffering or misfortune, thus forsaking them and giving up any love for them at all, constitutes this downfall.

First: The Initial Virtue from “Perfect Conduct” by Ngari Panchen

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The following is respectfully quoted from “Perfect Conduct: Ascertaining the Three Vows” by Ngari Panchen with commentary by Dudjom Rinpoche as translated by Khenpo Gyurme Samdrub and Sangye Khandro

The initial virtue, the intermediate virtue, and the concluding virtue are the three divisions in this and in all commentaries that are written based on the Buddha’s spoken teachings. These three divisions are similar to the three pure recollections: those of motivation, nonconceptual awareness during the actual practice, and the concluding dedication of merit. In the initial virtue there are the three divisions that explain the title of the text, the homage, and the commitment to compose.

I. The Title of the Text:

A Branch on the Path of the Natural Great Perfection Called Ascertaining the Three Vows

Within the profound expanse of the innate, unaltered, natural mind, all meanings, including the foundation, path, and result, are originally perfected. This spontaneous presence, which is unsurpassed by any other, is called “great.” The unmistaken actualization of this nature is the ultimate fruit of all paths, the atiyoga. From anuyoga on down, all the paths of sutra and tantra are practiced in order to realize this nature. In this way they are established as “branches” of the path. The three vows, the essence of the practice of all these paths, are the main subject at hand. To establish an accurate understanding of the view of the three vows through the three investigations–actual, inferential, and scriptural–is the meaning of “ascertaining.”

Sastra literally means that which has the potential to sever all negative emotions and grant refuge from rebirth in the three lower realms. Specifically, a sastra is a commentary on the Buddha’s teachings written by a perfect follower. There are three levels to be considered here. Ideally, the author of sastra must have realization of the nature of dharmata. To qualify as average the author should have had a vision of a deity. At least, the author should be perfectly learned in the five major sciences. In addition, the commentary must be eloquently written with the qualities and ability to alleviate the causes of delusion, as well as to produce the results that grant protection from inferior rebirths in cyclic existence.

The purpose of the title will vary according to the sensibility of the reader. Those of superior sensibility, just by reading the title, will be able to realize the entire meaning of the text. Those of average sensibility will derive a general idea of its contents, and those of common sensibility will become interested and inspire to begin to study the text.

II. Homage:

A. General homage to the supremely kind guru:

Namo Guruve!
Homage to the Guru-Lama!

“Namo” means to pay homage. “Guru” describes an individual whose noble qualities are limitless, whose wisdom-knowledge is unsurpassed, and whose great loving-kindness is unequalled. To such a guru-lama, with great admiration and respect from the three doors of body, speech, and mind, homage is rendered.

B. Specific homage to the great master, Padmasambhava:

By churning the treasure ocean of the glorious two accumulations, the white light of knowledge and loving-kindness brings forth the all pervasive rain of the definitive secret vehicle. To the supreme crown jewel of all scholars and accomplished masters of Tibet’s Land of Snow, to the guide of all sentient beings, the Lake-born Vajra (Guru Padmasambhava), I pay homage!

It is believed by the Vedic school of Hinduism that by churning the ocean the moon arose. The author draws from this example to poetically illustrate the qualities of Guru Padmasambhava. By churning the vast ocean of accumulation of ordinary and wisdom merit, supreme wisdom and loving-kindness arise indivisibly, forming the mandala of the moon with its cooling, moist, illuminating rays. The all-pervasiveness of a rain shower is likened to the spontaneity of the concerned action that arises from such a “moon” to reveal the secret mantra teachings in order to tame the minds of beings.

This analogy exemplifies the object of specific homage, the great master Padmasambhava, who is the very embodiment of the great ocean of the two accmulations of merit, the source from which all enlightened qualities of wisdom-knowledge and compassion arise. As the supreme crown jewel of all scholars and accomplished masters in the three realms, including the snow land of Tibet, he is well known as the Lake-born Vajra.

The Lake-born Vajra, Padmasambhava, was born from the center of a lotus without depending on parents. The word “vajra” refers to the transcendence of the concept of birth and death. Because he possesses the wisdom to guide all beings on whatever level is necessary according to their specific needs, he is known as the supreme guide of beings.

III. Commitment to Compose:

This sage, skilled in knowing how to cleanse the mental stains of beings and upholding the lapis lazuli vase of supreme intelligence, bestows the ambrosia-like explanations of the three vows. May all those with sincere interest gather here to partake of this!

The author, Ngari Panchen, refers to himself as a sage, defined as one who is wise in the worldly knowledge of what to accept and reject. As is the case with all scriptural commentaries, the author’s “commitment” must reveal with superiority the four necessities of this Dharma. The first necessity is the subject, in this case the three vows. The second necessity is a superior explanation of the subject so that the meaning and purpose can be fully understood, leading readers to embark upon the path to liberation. This bestows temporary benefit. Fourth, the interdependent relationship between each of these four is demonstrated, in that one arises in dependence upon the other and accomplished accordingly.

 

Disrespecting a Wisdom Female: The 14th Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.14)

The fourteenth is both generally and specifically disrespecting a wisdom female, directly or indirectly, in such a way that the female comes to know about it.

This downfall occurs if one tries to trick or blatantly disrespects any female or disrespects one’s own wisdom consort. To do this directly or indirectly, to feel satisfaction about it, and for it to then be heard by the woman concerned constitutes the fourteenth downfall.

These fourteen downfalls are delineated according to gravity. The first carries the heaviest karmic weight, with each decreasing in weight thereafter. However, since they are all root downfalls, the consequence of a break or deterioration is considered to be a failure of mantra morality. The way that these precepts relate to the four levels of mantra empowerment is as follows: the thirteenth relates to each of the four empowerments and the substances that ones promises to utilize during each empowerment respectively; the fifth corresponds to the secret empowerment; the fourteenth corresponds to the fourth empowerment. After one receives the vase empowerment, these nine root precepts must be guarded, or they constitute root downfalls. However, if only the vase empowerment has been received, the remaining five, if allowed to deteriorate, do not constitute downfalls. After the remaining three secret empowerments are received, all fourteen precepts must be guarded.

Failing to Rely Upon the Appropriate Samaya Substances: the 13th Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.13) Failing to rely upon appropriate samaya substances:

The thirteenth is failing to rely upon necessary word of honor substances at the required time.

During Vajrayana ceremonies, such as the ganacakra feast and on other specific occasions, the gathered disciples are seen as dākas and dākinis. Those dākas and dākinis possess mantra materials such as vajra and bell, partake of the five meats and the five nectars, sing special songs of invocation, and dance according to the samaya requirements. Holding the view of the śravakas or the pratyekas during these times, and thus failing to partake or participate because of that view, constitutes the downfall.

Causing Someone to Lose Faith: the 12th Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.12) Causing someone to lose faith:

The twelfth is failing to accomplish the needs of any sentient being who possess the three levels of faith, failing to guard one’s own  mind, and being deceitful.

The three levels of faith are these: inspired faith, which arises upon recalling the noble qualities of the lama and the Three Jewels; emulating faith, which is the wish to achieve those same qualities; and convinced faith, which is single-pointed devotion. If someone who possesses these three levels of faith needs or asks for spiritual assistance, to then ignore them when one has the potential to help them constitutes the twelfth downfall. In addition, failing to guard one’s mind and acting immorally, speaking unkindly, or deceiving someone so as to impair, damage or reverse their faith also constitutes the twelfth downfall.

 

Measuring Dharma Through Logic: The 11th Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.11) Measuring the Dharma through logic:

The eleventh is intellectualizing the understanding of substantiality, lack of substantiality, and mental labels as truth.

This downfall occurs if one attempts to measure or realize uncontrived, fundamental nature of emptiness, with or without substance, only through conceptualizing intellect. Believing intellectual understanding to be absolute understanding, when it is only the measure of one’s own conceptualizations and mental limitations, constitutes the eleventh downfall.

Failing to Liberate if the 10 Prerequisites are met: the 10th Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.10) Failing to liberate if the ten prerequisites are met:

The tenth is failing to liberate or express love when there is potential and when the ten prerequisites are complete.

The word of honor concerns that which brings harm to the doctrine, namely the physical enemies of the Three Jewels and more specifically the physical enemies of own’s own lama, those who have failed to restore deteriorated words of honor, those who have embraced the view and conduct of mantra and who have then developed incorrect view or have rejected the view and conduct, those who have hatred or anger toward the lama or the vajra family, those who have entered the secrete teachings without authorization, those who have brought harm to sentient beings or who are harming pure upholders of samaya, and those who continue to accumulate extremely negative karma. Such individuals qualify as objects of liberation through profound compassion. Any one of these nine causes for suffering must be present, along with the fact that these individuals wills surely fall to the three lower realms and experience unendurable suffering as a result of their conduct. Including the point that the results of their negative karma will surely be fatal constitutes the ten prerequisites. If any of these ten are complete, and especially if the potential to liberate exists, failure to accomplish this constitutes the tenth downfall.

Doubting the Dharma: The Ninth Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.9) Doubting the Dharma:

The ninth is explained as doubting the innate purity and liberating nature of the foundation, path and result.

The foundation, path, result, and all meanings are explained as the natural, perfectly pure nondual clear light bodhicitta, which is the originally pure fundamental essence of the sugatas. To believe that this path of Dharma is merely meant to lead one to a happier state but does not have the ultimate potential to bring about full awareness of one’s buddha nature, and to then doubt it so that faith and confidence are lost, constitutes the ninth root downfall.

Disrespecting the Aggregates: The Eighth Root Downfall

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The following is respectfully quoted from “Perfect Conduct” with commentary by Dudjom Rinpoche:

4.b.3(b.8) Disrespecting the aggregates

The eighth is physically abusing oneself out of disrespect for the five aggregates, which are actually the five buddhas.

In inner Vajrayana practice, the five aggregates are viewed as the five buddhas. At the time of empowerment, the body itself becomes a support for the offering of all desirable objects and the increase of bliss. In dependence upon the body, primordial wisdom is actualized. Not knowing this and so maintaining the view that the body is a source of suffering, and further belittling the body verbally or physically–such as by actually severing one’s own limbs and so forth–constitutes the eighth downfall.

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