According to the ug-Dong Khandro
Nying Thig mDo(1), authentic tantrikas live within the dimension of the ug-Kyi
Lab-Nga(2) the Owl Precepts. The five Owl Precepts originate in the gTérmas
of Khyungchen Aro Lingma. They contain the profound inner meaning of the five
precepts commonly found within the Sutras, and as such provide an extraordinary
base for approaching Dzogchen . They represent the Dzogchen view of the five
precepts, expressed as irrepressible inaction(3). Chatral dzi-mèd must
be experienced naturally(4), through the self-abandonment(5) of the artificial
constructs(6) of dualistic rationalisation(7).
Being natural, however, is not natural to those committed to the
illusion of duality, and therefore some encouragement is needed in terms of
inspiring tantrikas to enter into the felt meaning of the view. The Owl Precepts
exist therefore, as five aspects of essential life-advice(8) which are applied
by the tantrika in terms of mere indication(9) This method exists in terms of
guidelines which undermine the complex contrivances of attempting to maintain
dualism. They are invaluable teaching in terms of evolution on the spiritual
path.
We have provided commentary on each precept according to the limits of our understanding
and from the motivation of wishing to help our disciples relate with the context
of their everyday lives. We are aware that the subject of the precepts is approached
from many different perspectives and therefore feel it significant that a view
is presented according to our tradition.
This presentation of the ug-Kyi Lab-nga can be understood in parallel
with the Sutric presentation, and should be regarded as harmonious with other
expressions of the precepts even when the contradictions are evident. As with
all apparent contradictions between the vehicles, one should find no essential
disharmony if one has developed a keen perception of the principle and function
of practice. We have attempted to bring out this essential harmony in our commentaries,
and if anyone is offended by what we have written then the fault lies with us
rather than with Aro Lingmas ug-Kyi Lab-nga.
Ngakchang Rinpoche & Khandro Déchen
the first precept srog gÇod
songwa. (10)
Tantrikas refrain from killing the efflorescence of rigpa as it sparkles
through the fabric of duality.
Commentary: Tantrikas realise that to refrain from killing the efflorescence
of their enlightened nature is simultaneously possible and impossible. It is
possible, because they are enlightened from beginninglessness; but it is impossible
because they may lack confidence in the non-dual state. Because of this ambivalence,
they develop confidence in the non-dual state through sustaining awareness of
the pain and suffering caused by killing in all its manifestations. Their understanding
of this is always present. Tantrikas understand that it is impossible to disconnect
from killing. They understand that it is so, simply because they have human
bodies. They recognise that to have a body, and to exist, is to cause death.
From this knowledge they establish compassionate connections with everyone and
everything everywhere. Tantrikas recognise that to walk across fields is to
kill insects. They recognise that to light a fire to keep warm is to kill beings,
and that eating bread makes them responsible, in part, for the death of field
mice. They understand that to use medicines is to kill organisms and bacteria.
They recognise that plant life has sentience, and that sentience may exist within
phenomena in which sentience cannot be perceived. Through this knowledge they
know that is impossible to be 'pure' or disconnected from killing. They realise
that it is impossible to transcend their situation as a potential
killers, merely by enacting purist physical regimes or purist dietary policies.
They understand that to live is to cause death, and that this fact cannot be
avoided. They recognise that there is no external method for disconnecting themselves
from the causes of death; and that the only possibility of practise is to generate
compassion when awareness arises of any cause of death. They know that because
it is impossible to be pure, that it is also impossible to judge others from
the standpoint of purity. They know that if they cannot judge others according
to purity and impurity then all trace of religious bigotry is abandoned. They
delight in the knowledge that the avoidance of bigotry restores the joy of practice.
Knowing they cannot be pure according to the relative purist
rationale dissolves all boundaries with regard to compassion. The knowledge
that ones physical existence is in itself the act of killing imbues tantrikas
with the pervasive motivation to avoid harming other beings wherever possible.
This knowledge also encourages the dynamic of alleviating suffering wherever
it is found according to capacity, circumstances, and appropriate juncture.
Tantrikas extend themselves to other to the extent of their ability, and without
abuse to the continuity of their own worthwhile existence. Tantrikas attempt
to commit themselves to experiencing bodhicitta at every opportunity, in order
to create connections with whatever they eat, drink, or wear. They commit themselves
to a non-aggressive way of life. Whether their style of taking sustenance is
carnivorous, vegetarian, vegan, or fruitarian; they commit themselves to refraining
from aggression by way of act, word, or attitude to those who derive sustenance
according to contrasting considerations. Each style of deriving nourishment
is linked with a form of expressing chang-chub sem (byang chub sems bodhicitta)
active-compassion according to the different vehicles, and so they commit themselves
to adopting whatever style accords with the integrity of their perception as
tantrikas.
the second precept Ma chinpar
pongwa(11).
Tantrikas refrain from stealing opportunities for realisation and squandering
the proceeds on the creation of less obvious dualities.
Commentary: Tantrikas are awareness that they cannot extricate themselves from
involvement in exploitation, social injustice, oppression, and theft. They recognise
the impossibility of disconnection from causes of loss, impoverishment, and
deprivation for other beings. Through this knowledge they commit to depriving
others as little as possible through their presence in the world. They recognise
that simply to live is to have gained personal advantage from the disadvantage
of countless others. Through this recognition they commit themselves to generating
kindness and generosity; by sharing time, energy, and resources with those who
experience need which resonates with their capacity to assuage need. They avoid
taking anything that is not freely offered. They avoid freeloading as a way
of life. They do not leave others to carry out work which they have been allotted.
They do not avoid work and allow others to carry a greater share than would
have been theirs if appropriate assistance had been forthcoming. They do not
fail to volunteer when help is needed. They abstain from asking excessive favours
of others, or expecting to be carried in life. They avoid abusing
hospitality or taking advantage of the time and generosity of others. They do
not steal the time of other practitioners by the refusal to be real, or by engaging
in the adoption of an 'artificial buddhist personality'. They do not rob others
of the enjoyment, appreciation, and spontaneity by adopting pious and sanctimonious
pretences. They do not engage in the expression of the moral or spiritual superiority
their teacher's view, in order not to rob personal association with other practitioners
of meaning and value. They do not rob their Lamas through pusillanimous, parsimonious,
or prurient behaviour of body, speech, or Mind.
the third precept dod
pé logpar gwempa pongwa(12)
Tantrikas remain always in ecstatic embrace with the khandro or pawo.
Commentary: Tantrikas refrain from subverting the sexual dimension of their
being in the attempt to avoid authentic relationship with the khandro or pawo.
They avoid obfuscating the inner pawo or inner khandro by objectifying women
or men according to sexually distorted or degraded stereotypes. They commit
to the awareness that as long as they live in the illusion of duality they cannot
extricate themselves from involvement in sexual exploitation, in terms of insulting
the pawo or khandro reflections which present themselves as opportunities to
experience their non-dual natures. In actualisation of this commitment they
refrain from engaging in sexual relations which are without love and the possibility
of long-term commitment. They commit themselves to finding pleasure primarily
in the pleasure and happiness of their sexual partners. They commit to gentleness,
generosity, openness, and respect at all levels in relation to their partner,
in order to maintain the view of spacious passion in passionate space.
the fourth precept: dzun du mra
pongwa(13)
Tantrikas avoid taking refuge in the lie of the dualistic rationale,
and from expressing the lie of dualism.
Commentary: Tantrikas refrain from deluding themselves by taking refuge in their
dualistic rationale. They avoid lying to themselves about their relative condition.
They commit themselves to the truth of their own beginningless realisation,
to the extent of sacrificing relative securities in following the Lamas
instruction. They refrain from manipulating, harming, or exploiting others through
deliberate contrivance. They refrain from deliberate inaccuracy, indirectness,
inauthentic speech, or posturing. They are aware that as long as they live in
the illusion of duality they cannot extricate themselves from the manipulations
of delusory rationalisations, and will therefore not presume to judge others.
In recognition of this, they commit themselves to fierce integrity with regard
to undermining self-protective initiatives, designed to maintain self-image
and hide themselves from others. They commit themselves to kindness of speech
and communication. They refrain from gratuitous feedback, advice, or criticism
unless it serves to protect others from direct physical or emotional harm. They
commit themselves to refrain from bigoted, sectarian, or judgmental speech with
regard to the spiritual practices, lineage, or authenticity of other students
or teachers. They refrain from condemning people, things, or alternative views
on the basis of prejudice or meagre evidence. They refrain from unwillingness
to listen with an open heart to the explanation of alternative views (especially
amongst other Buddhist Sanghas). They refrain from the use of language which
causes division and discord, or which causes vajra brothers and sister to sever
friendship. They commit themselves to reconciling and resolving conflict wherever
possible unless harm is caused by so doing. They avoid cultivating a stereotypical
spiritual persona, or of maintaining a 'party line' as a means of disparaging
others. They avoid self-righteous or pious stances which alienate new comers
to the Vajrayana. They refrain from argument with reference to Buddhist psychology,
philosophy, or religious forms. They refrain from obsessive intellectualisation
and scholastic nit-picking especially with regard to disparaging divergent approaches
to Buddhist practice. They avoidance of Buddhist jargon as a means of avoiding
real communication, or as a means of feeling superior to others.
the fifth precept: Yö-pé
gyür wai tungwa(14)
Tantrikas disengage from the intoxication of duality through inebriating
the dualistic rationale and becoming drunken with primordial wisdom.
Commentary: Tantrikas refrain from deliberate loss of awareness. They know that
as long a they live in the illusion of duality, they intoxicate themselves with
their own concepts and from this perspective they abstain from expecting others
to take their befuddled ramblings as sober speech. Through this knowledge, they
commit themselves to practice. Through this knowledge they live the view with
impeccable verve. They commit themselves to maintaining an open appreciation
of the sense fields and defy the deluded protocol which abstains from uninhibited
play. They refrain from retracting into concept conscious at the expense of
the other senses. They commit themselves to discovering uncontrived awareness,
free from tight control or oblivious indulgence in soporific excess(15). They
commit themselves to inebriation from the hot blood of compassion, and to the
experience of kindness merriment and freedom for all beings.
Footnotes:
1. ug gDong sNying thig mKha gro mDo (Ulukha-mukha Dakini
Upadesha Sutra) Heart Essence Sutra of the Owl headed Dakini, belongs
to the Aro gTér cycle. It presents the essential aspects of Sutra from
the perspective of Dzogchen.
2. ug kyi bsLab lNga.
3. chatral dzi-mèd (bya bral brDzi med) irrepressible inaction.
4. khril gyis
5. rang dor
6. Kun tag (kun bTags)
7. Dualism - nyi nang (gNyis sNang). Dualistic rationalisation nyi nang gyu
tsen nyid chos (gNyis sNang rGyu mTshan nyid chos.
8. Kun-jö (Kun brJod).
9. Man ngag.
10. srog gCod song ba the avoidance of killing. Literally srog
gCod means to cut the life force. In terms of motivation,
this relates with the desire to terminate a beings existence through obliterating
the being. Causing death and cutting the srog are therefore
not identical. The meaning of this difference is profound and easily
misinterpreted. For example, the yogi who dispatched various other loser
yogis through phowa and who was on the verge on killing
Milarépa (before realising Milarépa was going to attain realisation)
was not in breakage of this vow. To be in breakage of this vow one has to intend
to obliterate a being entirely, or to terminate sentience.
Many hunter-gatherer societies were keen to ensure to release of the soul
of the animals they hunted, and were therefore not motivated by the desire to
commit srog gCod.
11. Ma byin par sPong ba avoidance of theft
12. dod pas log par gwem pa sPong ba avoidance of sexual exploitation
13. brDzun du dMra sPong ba avoidance of manipulative speech
14. mYos pas gyur bai bTung ba - avoiding deliberate loss of awareness.
15. We would recommend that tantrikas commit themselves to the avoidance of
mindless and unskilful consumption of anything including food. We would
advise that tantrikas commit themselves to drinking with awareness, and from
refraining from a dependant, unhealthy of physically abusive relation with alcohol.
It could also be added here (in a modern context) that tantrikas refrain from
the use or any drug, other than those medically prescribed for specific illnesses
or the control of pain. Although some hallucinogenics have been debated in relation
to their quality as instigators of spiritual interest, and although some naturally
occurring varieties can be deemed harmless to the rTsa rLung system, it remains
doubtful whether there is sufficient value in them to warrant their use. If
more is found within the use of psychedelics than meditative practice, it is
there that one will establish ones prior refuge.