Jetsunma Ahkon Lhamo

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.

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.

 

Disrespecting Other Religious Philosophies: The Sixth Root Downfall

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

4.b.3(b.6) Disrespecting other religious philosophies and doctrines:

The sixth is criticizing the philosophical doctrines of heretics searching for a path, šravakas and pratyekas on the path, and the great path of Mahāyāna.

The first aspect of this downfall is to disrespect any Buddhist or non-Buddhist, especially if they are searching for a spiritual path and are practicing methods through which they can achieve spiritual understanding or freedom and if one has no intention of guiding them to a higher pursuit. The second is to disrespect those who have entered upon the path that renounces cyclic existence, such as the šravakas and pratyekas. In addition, the six root downfall concerns those who are on the great path of Mahāyāna, which eliminates the two extremes. To claim that the philosophies of these spiritual pursuits are untrue and pointless, and to then show blatant disrespect toward their practices, constitutes the root downfall.

The Essence of the Path: by Dudjom Rinpoche

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The following is respectfully quoted from “Counsels from My Heart” by Dudjom Rinpoche as translated by the Padmakara Translation Group: 

To my Lord of Dharma, peerless, kind
My glorious Lama, homage!
His lotus feet I place
Upon my chakra of great bliss.

Here is my advice,
Some counsel useful for your mind.

Not to keep yourself from evil actions
Is to have no pratimoksha,
Not to work for others’ welfare
Is to have no bodhicitta.
Not to master pure perception
Is to have no Secret Mantra.
If illusions don’t collapse,
There is no realization.
If you opt for one side or the other,
That is not the View.
If you have a goal in mind,
That is not the Meditation.
If your conduct is a contrivance,
That is not the Action.
If you hope and wish,
You’ll have no Fruit.

Those with faith will go for refuge;
Those who have compassion will have bodhicitta;
Those with wisdom will gain realization;
Those who have devotion harvest blessings.

Those who have a sense of shame are careful how they act;
Careful in their actions, they are self-possessed;
Self-possessed, they keep their vows and pledges;
Keeping vows and pledges, they will have accomplishment.

Peaceful self-control: the sign of one who’s heard the teachings!
Few defiled emotions are the mark of one who meditates.
Harmony with others is the sign of one who practices.
A blissful heart is witness to accomplishment.
The root of Dharma is your very mind.
Tame it and you’re practicing the Dharma.
To practice Dharma is to tame your mind–
And when you tame it, then you will be free!

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.

 

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