virtuous practitioner vows · on correct and incorrect actions see chapter 13 of ven. thich nhat...
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Virtuous Practitioner Vows 3
Shakyamuni Buddha (line drawing by Amdo Jamyang)
Virtuous Practitioner Vows 5
Preface
This document has been generated by members of the Marpa Dharma Translation Group, under the guidance of H.E. Dorzong Rinpoche. If there were any contributions or corrections that you would like to suggest, or any doubts you would like to clarify, please contact us at [email protected] The primary purpose of this work is to provide dharma practitioners an orientation for the use of the “tool”, or “skilful means” vows according to the teachings of the Drukpa Kagyü lineage held by H.E. Dorzong Rinpoche. The compilers have included teachings of both H.E. Dorzong Rinpoche and the Ven. Dugu Choegyal Rinpoche, and are grateful for the kind support of Poppa Rabjam Rinpoche, who clarified numerous aspects of the original Tibetan texts for us. Also, Ani Jinba Palmo was in-strumental in improving the readability of the final version of this work. We have also included our own material, and texts from Alexander Berzin. His excellent website, covering innumerable topics of Buddhism at various levels with great erudition can be visited at http://www.berzinarchives.com/web/x/nav/sitemap.html_1863269983.html). This document is divided in three parts: 1 - Vows in general. 2 -Taking the Virtuous Practitioner Vows. 3 - Notes clarifying some Buddhist technical terms.
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General considerations on vows
“All the great Tibetan teachers have always taught their disciples that vows should be taken voluntarily and with full knowledge of its implications. We should not see them as a burden, but remember that keeping them eliminates suffering. That is why vows are a joy and not a hardship. This is the attitude to be devel-oped before taking these commitments”. Khenchen Thrangu Rinpoche.
There are many teachings on vows, and here we just emphasize that each one of the vows is taken because, through my own knowledge and experience, I know that involving myself in the negative activities mentioned in the list of the Virtuous Practitioner Vows hurts me and others. What is a vow A vow is:
A help in the learning process. A skilful means. A tool. A support. Not repressive but conducive. A positive imprint in the mind. A help in the process of becoming a decent human being, light on the environment
and on other beings. A vow is:
A commitment Taken in front of someone you respect, To do, or not to do something, During a certain period of time, In body, speech and mind.
In Buddhism there are various types of vows:
Mending and Purification Vows. (Tib. nyen ne) Eight vows taken for a period of twenty four hours.
Virtuous practitioner vows. (Skt: upasaka, {fem. upasika}, Tib: genyen) Between one and five vows, taken for a specified period of time.
Novice vows. (Skt: sramanera {fem. sramanerika}, Tib: getsul {fem. getsulma}) Thirty six vows.
Fully ordained monks and nuns. For monks (Skt: bhikshu, Tib: gelong) 253 vows. For nuns (Skt: bhiksuni, Tib: gelongma) 364 vows.
These categories of vows are also called the Personal Liberation Vows (Skt: pratimoksha, Tib: so sor thar pa) or Vinaya Vows.
Bodhisattva vows. There are different versions. You can get a glimpse of the vast-ness of the subject of vows when considering that this vow has 18 root downfalls and 46 branch downfalls.
Tantric vows. There are various types, among them the 14 tantric root vows.
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Transgression
Maintaining them in pure form Is not breaking them through
An incorrect motivation or other spurious reasons. For a Pratimoksha vow to be totally lost, four conditions must be met:
1 - The motivation is a negative attitude, such as desire, hatred, etc. 2 - There is an object of the action: a being will be hurt, an object will be stolen, etc. 3 - The action is consciously executed. Inducing others to perform it, even if one does not participate, is equivalent to performing it oneself. 4 - The action is completed. The object was stolen, alcohol was drunk, etc.
As an example, if the vow of not killing has been taken, while a mosquito is hovering around, it may arise the thought of squashing it. In this case the motivation is anger, the object is the mosquito, the action is trying to kill it, and the completion is the actual killing. To evaluate the breaking of the vow we should evaluate the existence or not of each of these factors, and their intensity in our mind. The transgression has different degrees, from an unimportant one to a total breach of the vow. It is not black or white; there is a continuous gamut of greys. In general terms, a vow is completely broken if you do not consider the action as negative, you perform and keep on performing it, you feel happy about what you do, and you don’t care how it affects other be-ings. Repairing vows In case a vow is breached due to:
Forgetfulness. Distraction (living on autopilot) Compulsion (you remember it but the force of habit, the addiction, makes you break it
anyway) Then it must be repaired as soon as possible using a skilful means. This can be done through a number of specific Vajrayana practices, especially the Meditation and Recitation of Dorje Sempa1 (Skt: Vajrasattva), and practicing the four powers2. We strongly recommend you check these aspects with your teacher. In the words of H.E. Dorzong Rinpoche: “The breaking of vows encompasses various levels of seriousness. For example, lying about your own spiritual attainments, as frequently done by false teachers, implies a complete and irreversible breach of the vow of not lying (TN: and in this example, many others at the same time). “In the case of minor transgressions, use the four powers and the practice of Dorje Sempa. “Keep in mind that maintaining the vows 100% intact is not possible. You could not walk or drive a car, as many insects get killed. The milk of the cow is for the calf, not for us. The honey of the bees is for the bees, not for us. The only one who would be able to keep the quality of all vows totally intact would be a practitioner like Milarepa3!” Returning vows Initially, you make a specific commitment for a specific period of time (from 24 hours to total enlightenment). As mind changes, if it evolves towards thinking:
You cannot go on with this commitment. You do not want to keep them, and feel they are useless. And so on.
It is very important to not forget the vow, let it deteriorate, or blame yourself. It should be re-
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turned consciously in front of whom it was taken. You should reflect on this before commit-ting yourself again, improving the evaluation of your present capacities. Summary Vows, once taken voluntarily and consciously, should not be forgotten, put aside, respected according to the always changing whims and urges of the ordinary mind and similar confu-sions. If you find yourself in difficulties to keep a vow, it is very important that you seek the support of your teacher before the process progresses to a point on no-return. In Buddhism, vows such as the Pratimoksha vows can be returned. Refuge vows cannot be returned. Therefore it is necessary to have a clear understanding of the dharma before de-ciding to take refuge. Please note that what is said above is not different from the engagements you take in your everyday life. Once you have an agreement with someone about something, instead of committing harm or hurting others by breaking your agreement through forgetfulness, change of opinion or similar confusions, you contact the other person as soon as possible and reach a new agreement. Positive vows Initially, vows are taken to not do or say something. At a higher level of training the mind, vows are taken to do something. Usually, positive vows are more difficult to put in practice than negative ones. Both types require mindfulness, commitment, etc. But the positive vows add two essential factors: know how to do what we engage ourselves to do, and a correct motivation of our actions. Thus, the vows to not do detailed in the next section of this document, are completed with a list of positive actions to do that benefit self and others. It is recommended to consider them according to your current capacities. For example:
Protect life Practice generosity. Live a responsible sexual life. Speak the truth. Eat only wholesome food. Eat and drink only what is necessary to sustain a normal life. Approach others with a humble state of mind. Dress and act in a simple way.
To read more The subject of vows is vast and you can deepen your understanding through many texts. As a starting point, you can check: Khenchen Thrangu Rinpoche, The Tibetan Vinaya, Sri Satguru, Delhi, 1990. And on the web: http://en.wikipedia.org/wiki/Pr%C4%81timok%E1%B9%A3a http://en.wikipedia.org/wiki/Bhikkhu On correct and incorrect actions see chapter 13 of Ven. Thich Nhat Hanh The Heart of the Buddha's Teaching: Transforming Suffering into Peace, Joy, and Liberation. There are print and e-book editions of this text.
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Virtuous Practitioner Vows 11
Taking the Virtuous Practitioner Vows
If possible, the first time the vows are taken, they are taken from a person qualified to give these vows. If not possible, this first time the vows can be taken as described below for the case of a renewal. Later, they can be renewed in front of all the buddhas and bodhisattvas, visualizing them with a devotional mind, and knowing with faith and clear mind that they are actually present as witness. Succinctly, the five Virtuous Practitioner Vows are:
1 - To refrain from killing. 2 - To refrain from stealing. 3 - To refrain from false speech. 4 - To refrain from commit adultery (or celibacy). 5 - To refrain from using intoxicants.
This concise listing should be understood in a broader way:
The five Virtuous Practitioner Vows involve only body and speech. They are an initial stage.
The Bodhisattva Vow taken in the Mahayana includes two essential elements: The motivation of the action, a mental factor that determines if the action will be
wholesome or not. The know how to perform the action. In the case of the five vows the commitment
is to refrain from doing, a simpler proposition. The Vajrayana Tantric Vows include elements such as pure view, much more com-
plex than the previous levels. This is part of the wisdom aspects of Buddha’s teaching, its gradualism. What is taught is compatible with the capacities of the disciples. Thus, beginners possibly will be able to relate to the concept “do not kill”, but it would probably be impossible for them at this stage of their spiritual development to connect with notions such as the emptiness of appearances, sounds and thoughts. This is summarized in the famous stanza:
!, #A$- 0- &A- ;%- 3A- L- 8A%- , .$J- 2- 1/- ?3- 5S$?- 0 <- ,.,
<%- IA- ? J3?-/A- ; R%?- ?- :.=, :.A- /A- ?%?- o?- 2!/- 0- ;A/,
DO NO EVIL WHATSOEVER, PRACTICE VIRTUE PERFECTLY,
THOROUGHLY TAME YOUR MIND,
THIS IS THE TEACHING OF THE BUDDHA.
The first line is the level of the Virtuous Practitioner Vows and similar practices of the funda-mental vehicle, referred to not doing. The second line includes the Bodhisattva Vow and the rest of the practices of the Mahayana, doing for the benefit of beings, and the third line adds the Tantric Vows and the Vajrayana practices. Referring to the content of the short formulations such as do not kill or do not steal, they should be practiced with a broad interpretation, transcending everyday life’s understandings. For example, not stealing implies do not take anything that has not been offered. Not only
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you do not take what belongs to others, you also do not take anything that has no owner. Lying includes do not induce into error, a more ample view than the usual concept of lying. Also, we have to be very precise in what we say. Lying implies transmitting an impression of an object or situation that does not strictly correspond with the impression we have in our own mind of the same object or situation. So complete honesty in what is said implies we make sure that the impression our words leave in other people’s minds corresponds with the impression we have in our mind. In the context of the Mahayana, body and voice actions should be totally based on a sincere and honest intention to benefit others, without thoughts of self-benefit. For example, in the case of not lying, it is possible, if clearly necessary, and with the motivation of benefitting others, to perform actions that apparently break a vow. Telling a lie to save a life would be one example. Killing one person to save many others would be another. There are three motivations to be avoided:
To gain something for oneself. Hatred. Wrong views.
And also three to be practiced: Love. Compassion. Understanding.
Duration of commitment Vows are taken for a predetermined period of time (days, months, years), for an entire life, or until enlightenment. In the first case it is taught to be “temporary law" (Tib. phon: dü tim, (time-law), Tib. Wyl: dus khrims). In the case of taking the vows for life or until enlightenment, it is “firm law” (Tib. phon: ten tim (firm-law), Tib. Wyl: gten khrims) Number of vows taken: It is up to each practitioner which vows will be taken. You can take some vows today and complete them later on, taking more vows. Always consider a sensible evolution, so as not to get involved in situations that later turn out to be unmanageable. At the same time, remem-ber that if you take vows that will not require conscious effort for you to keep, the benefit will be limited. The middle way is also one of the great teachings of the Buddha.
Tibetan Virtuous practi-tioner with:
Vows taken Notes
*2?- $?3- :6B/- 0:A- .$J- 2 ~J/, refuge vows Refuge. Base of all vows. Becoming Bud-dhist
Without this vow, no other Buddhist vows and prac-tices are possible
$- $&A$ - ,R.- 0:A- .$J- 2~ J/, one vow Do not kill, harm or hurt others.
Taken simultaneously with the refuge vow. See note (1) below
$- :$:- ,R.- 0: A-.$J- 2~ J/, some of vows Adds to the previous vow one supplementary vow.
Adds, for example, not lying or not stealing, or not using intoxicants.
1=- ( J <- ,R. - 0 :A- .$J- 2~ J/, most of the vows Takes almost all vows. Adds one more vow.
;R%- mR$? - ,R.- 0 :A- .$J- 2~ J/, complete conduct Takes all vows. See note (2) below
5%?- ,R.-.$ J- 2~J/, pure conduct. Takes all vows. With celibacy
(1) Includes avoiding irresponsible sexual conduct. Sexual relations may be engaged in, but
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avoid what the teachings describe as “inverted desire” (Tib. phon: dö log (desire-inverted), Tib. Wyl: ‘dod log) because this implies hurting beings. This means having sex with very young persons, or without liberty to decide by themselves (in olden times servants, today we would include for example mentally handicapped persons). Also sexual harassment. (2) The fourth vow is “no adultery”, that is engage in sex when one or both participants have engagements with another person. Taking the vows: the ceremony The ceremony consists of two parts: the taking (or renewing) of refuge vows, and the taking (or renewing) of virtuous practitioner vows. Those who wish to enter the Buddhadharma are extremely fortunate, but it is necessary to enter it in stages, like gradually climbing a high mountain or getting across a great ocean in stages. As mentioned in the sutras, virtuous followers, novices and monks cannot receive the latter ordination without first receiving the former. First one must train in the virtuous vows, and moreover one must start by taking refuge. One should make one's request while thinking of the Buddha as the teacher, the dharma as the actual refuge and the sangha as the companions who practice the path. At sunrise we wash our face, hands, mouth and feet. If you prefer, you can take a shower or bath. 1 - If we are renewing the vows, we take them facing the shrine. We visualize all the buddhas and bodhisattvas in front of us, feeling that when we invoke them with faith and clarity of mind, they are present. We generate a strong intention to attain enlightenment for the benefit of all beings, and with that motivation we offer three short prostrations. 2 - If we take the vows for the first time from a teacher, we also visualize the assembly of buddhas and bodhisattvas, and offer three prostrations. 3 - After the three prostrations, in both cases we should kneel4 with our right knee down and our left knee up and fold our hands. Kneeling with hands folded is a symbolic posture to demonstrate your utmost respect and sincerity. Repeat two times:
Master, please pay heed to me. I, named (say your name), from this time onwards, for as long as I shall live, go for refuge to the Buddha, supreme among humans. I go for refuge to the dharma, supreme in desirelessness. I go for refuge to the sangha, su-preme among communities. I request the Master to consider me as a virtuous practi-tioner for as long as I may live. Master, please pay heed to me. I, named (say your name), from this time onwards, for as long as I shall live, go for refuge to the Buddha, supreme among human kind. I go for refuge to the dharma, supreme in desirelessness. I go for refuge to the sangha, su-preme among communities. I request the Master to consider me as a virtuous practi-tioner for as long as I may live.
Two recitations have been completed. Third recitation:
Master, please pay heed to me. I, named (say your name), from this time onwards, for as long as I shall live, go for refuge to the Buddha, supreme among human kind. I go for refuge to the dharma, supreme in desirelessness. I go for refuge to the sangha, su-preme among communities. I request the Master to consider me as a virtuous practi-tioner for as long as I may live.
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On the third recitation you receive the refuge. Also on the same third recitation at the mo-ment of saying “as a virtuous practitioner” the virtuous vows will be born in your mind stream. At that time I will also become your Refuge Master. The Refuge Master says:
This is the procedure. The student says:
Thank you! Please remember that even if you obtain these vows but don't keep them, there will be no benefit. Having gone for refuge to the Buddha, do not take refuge in worldly gods. Having gone for refuge to the dharma, abandon harming sentient beings. Having gone for refuge to the sang-ha, do not befriend those of heretical views or associate even for a night with those of in-compatible characteristics. As to the common training: rely on holy beings; listen to the holy dharma; practise the dhar-ma and what is in accord with the dharma. Your nature and senses should not be unruly. Now, here follow the vows of a virtuous practitioner: The Master recites, and the practitioners repeat three times:
Master, please pay heed to me. Just as the Noble Ones who have destroyed the foes5, for the length of their lives, abstained from the taking of life, turned away from the taking of life, likewise I also abstain from taking life and will turn away from taking life. I will train myself in this first of the vows of the noble ones who have destroyed the foes. I will follow their example and will act in accord. Moreover, just as the Noble Ones who have destroyed the foes, for the length of their lives abstained from taking what is not given, did not engage in sexual mis-conduct, did not speak lies and avoided intoxicating substances which are the occasion for heedlessness, Likewise, I, named (your name), from this time onward until (duration of your commitment) I will abstain from (mention only the appropriate vows you are tak-ing today: taking what is not given, abstain from sexual misconduct, abstain from speaking lies and abstain from using intoxicating substances which are the occa-sion for heedlessness). Through these (say number) vows I will train in accordance with the practice of the noble ones who have destroyed the foes. I will follow their example and will act in accord.
The Master:
This is the procedure. The student:
Thank you.
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Notes:
1 - Meditation and recitation of Dorje Sempa. A practice specifically intended to purify errors, transgressions, obscurations and karmic im-prints. If you are interested in knowing more on this important subject, you can follow the link http://www.cetepso.com.ar/GeneratedItems/med_eng_dorje_sempa.html If you would like to do this practice, check with your teacher. 2 - The four powers. Once we realize we have transgressed a vow or committed a negative action, in order to free ourselves from it and its results, we can apply the four powers of purification (Skt. catvari pratipaksabalani, Tib. phon. nyenpoi tobshi, Wyl. gnyen po'i stobs bzhi) to diminish or elimi-nate the consequences of these mistakes. The power of regret. Once we realize that we swallowed a strong poison that will make us experience its harmful effects, we will feel a strong regret. Likewise we will feel strong regret about the wrongdoings we committed. According to the law of cause and effect, the conse-quences of these actions will inevitably be experienced sometime in the future. It states that we are fully responsible for our activities and will experience the results of our deeds, good or bad, because its imprints are embedded in our consciousness. If we don’t experience a sin-cere, deep regret for our ignorant actions, and understand their negative consequences for ourselves and others, no benefit will result. If we don’t care about our conduct, feeling that there is no difference between positive and negative actions, no learning and no purification will result. The power of the antidote. It is like running to get a doctor, requesting urgent treatment against the poison, and then diligently and willingly follow the prescribed treatment. In our case, it is the firm determination to perform the appropriate purification practices to the best of our abilities. The power of the support. It is like being in close contact with the doctor, letting him/her know our symptoms and conditions, and heeding the advice given. In our case, it is having a strong trust in the practice itself and its capacity to benefit us through diligent performance of it. The power of resolve. It is the determination not to swallow poison in the future. We firmly decide not to repeat our ignorant actions again, no matter the consequences. However, to be able to avoid repeating these ignorant actions, we must not get distracted, otherwise we will again slip into our habitual patterns. In addition, we should not think that as negative actions can be purified through these methods, we can continue to repeat them, that they are not very important, that they can be excused, and so forth. Forgetfulness and distraction are the great enemies, and practising under the guidance of our teacher is the best armour. This is the conventional method of freeing ourselves of our harmful habitual tendencies. The ultimate method is to purify the deluded state of mind simply by realizing and resting in the nature of mind, non-dual awareness. 3 - Milarepa (Tib. Wyl: mi la ras pa) (1040-1123) A great twelfth century poet-saint of Tibet. He is known for his magnificent perseverance and determination in his quest for spiritual accomplishment and learning, even at the cost of tremendous hardships encountered under his root lama Marpa’s tutorship. His reputation for meditation and practice is such that all the four main tra-ditions of Tibetan Buddhism accept that Milarepa attained full enlightenment within a single
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lifetime. He is particularly remembered for his collection of inspiring poems and songs, relat-ing his experiences on the spiritual path. Principal among his disciples were Gampopa, the founder of Dagpo Kagyü school, and Rechungpa. 4 - Kneeling. If for physical reasons this posture is not possible or not endurable during the time of the ceremony, you can kneel down on both knees, or sit in Maitreya’s posture (on a chair) or on a meditation cushion. If this is your case, check with your teacher before the cer-emony. 5 - The Noble Ones who have destroyed the foes (Skt: arhat, Tib. phon: drachompa, Wyl: gra bchom pa) In Theravada Buddhism the Noble Ones who have destroyed the foes are those who have realized the nature of mind, reached nirvana, and will not experience further rebirths in sam-sara. Theravada Buddhism considers the noble ones who have destroyed the foes as the final lev-el of spiritual attainment. Mahayana Buddhism sees this goal as limited and considers attain-ing the level of bodhisattva as a more important objective, because bodhisattvas, among many other commitments, have vowed not reach to enlightenment before all other beings have reached it. In another level of understanding, the noble ones who have destroyed the foes are conquer-ors and foe destroyers. Conqueror is to be understood in a spiritual sense, and does not re-fer to worldly conquests. He/she have conquered their afflictive emotions, the source of suf-fering. Foe destroyer refers to the main foe, ego-clinging, which is overcome by the wisdom realizing emptiness. This understanding is the ultimate conquest. You can read more in http://en.wikipedia.org/wiki/Arhat_(Buddhism) For an excellent presentation of the arhat and bodhisattva ideals, by Bhikkhu Bodhi, a learned Theravada monk, please check: http://www.accesstoinsight.org/lib/authors/bodhi/arahantsbodhisattvas.html
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