Perfect Conduct

Revealing Secrets: The Seventh Root Downfall

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

4.b.3(b.7) Revealing secrets:

The seventh is openly revealing secret teachings to unsuitable vessels, to those with incomplete and unperfected ritual, or to those with deterioration who fear the profound.

Teaching certain aspects of secret mantra to spiritually immature individuals is a root downfall. Spiritually immature individuals are those who have not completed prerequisite training; who have not been empowered; who have incomplete practice; who have not received the three higher initiations; who, although having received empowerment, have allowed words of honor to deteriorate; who are afraid of the profound party; and who, like the śravakas and pratyekas, are not mature enough to receive the secret teachings. To intentionally expose such individuals to the uncommon substances and materials of secret mantra and their secret meaning so they lose faith constitutes the seventh downfall.

 

Contempt Toward the Vajra Family: The Third Root Downfall

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

4.b.3.(b.3) Expressing contempt toward the vajra family:

The third is becoming angry toward general, distant, close and immediate relatives; holding a grudge; and showing jealousy, disrespect and so forth.

In general, all sentient beings are considered to be our relatives. Even closer are those who have entered the path of Dharma. Closer still are those who have entered Vajrayana, since those who have the same lama are considered to be children of the same father. Those who have received empowerment together at the same time are children of the same parents. Those who received empowerment first are the elders, and those who received it at the same time are likened to twins born into the mandala simultaneously. To express or to hold anger in one’s mind toward any of these near or distant vajra relatives, or out of jealousy to harm them with body and speech, to speak harshly to them, or to argue with them and express their faults, constitutes the third root downfall. It is especially important to be careful toward the innermost vajra family, because to fight with or abuse them in any way accrues extremely negative karma that is difficult to remove.

Contradicting the Buddha’s Words: The Second Root Downfall

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

4.b.3(b.2) Contradicting the Buddha’s words:

The second concerns the utterance of the sugatas, who reveal what to accept and what to reject. This includes the lama’s speech. To knowingly contradict it by engaging in unwholesome conduct is the second downfall.

The words of the sugatas clearly reveal the path of what to accept and what to reject in accordance with the advice given by one’s lama. The Tripitaka and the four tantras all qualify as the sugata’s utterance. Ignoring these teachings, acting in opposition to the three trainings (prātimoksa, bodhisattva, and Vajrayana), and displaying such conduct in front of others transgresses the Buddha’s speech. This downfall is second in weight to directly disrespecting the vajra master.

 

Disrespecting the Vajra Master: From “Perfect Conduct”

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

The fourteen root downfalls are explained as follows:

The fourteen root downfalls are likened to the trunk of a fruit-bearing tree. In dependence upon the trunk, all the branches and leaves develop. If the trunk deteriorates, the entire tree will tumble down. Likewise, the root vows are like the trunk, and if they are guarded it is through them that all noble qualities of the path develop. Otherwise, if the trunk is damaged, this becomes the root cause for falling to the lowest hell realm, where there is no chance for liberation and where unbearable suffering is endured. To avoid this, it is necessary to carefully guard against these fourteen.

4.b.3(b) An extensive explanation of the fourteen:

4.b.3(b.1) Disrespecting the vajra master:

The first concerns heartfelt disrespect for the vajra master who has been kind in the three ways. To belittle him or disturb his mind is the first downfall because of its weight.

The vajra master is one who has bestowed empowerment, transmissions, and pointing-out instructions. These are the three expressions of kindness because they make transmission complete according to inner tantric practice. In addition, the vajra master is one who has given a direct introduction to the nature of the mind. Being disrespectful to such a master, either directly through body and speech or indirectly through one’s mind, or opposing the advice given by him or harming or disturbing those who are in the lama’s immediate retinue, qualifies as the first and heaviest downfall. This is the first of the fourteen root downfalls because of the strength of the weight of negative karma it carries.

The vajra master should be cherished as the essential nature of all buddhas and should, therefore, be the principle object of one’s devotion, admiration, and respect. Moreover, in dependence upon one’s relationship with the vajra master, all noble qualities of the path, as well as the resultant qualities, are developed. If one allows the precious relationship between oneself, as the disciple, and the irreplaceable vajra master deteriorate in the ways described above, then whatever meditation one aspires to accomplish will only be the cause for birth as a rudra. One must therefore be extremely careful.

The second root downfall will be posted tomorrow…

 

 

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