Chenga Sherab Jungne
In the trainings that the Tathagata taught on what is to be avoided, there are
faults specially prohibited by the Buddha and faults that are in its own nature
wrong. Someone whose moral precepts are kept pure without being stained by
these faults will have no regret in their mind-stream, and in such a mind
meditative absorption will arise.
If, however, moral precepts are not kept pure, the mind-stream becomes
encumbered with downfalls. Then, even if the mind is placed in absorption,
because of the regret in the mind-stream, it will be agitated and unfit for the
arising of meditative absorption. This is because meditative absorption is the
result of pure moral precepts. Therefore, our primary concern throughout all
lifetimes is precious moral precepts.
~~
You might now think that since you are Vajrayana practitioners, you do not have
to practice moral precepts. In that case, you should know that the
accomplishments of mantra do not come about without pure discipline (precepts).
As it says in the Manjushri Root Tantra:
“The victorious ones did not teach that
there is
Accomplishment of mantra for those with deteriorated discipline,
As they are like travellers to the city of nirvana
Who have lost all orientation.”
(Thus,) precious moral precepts have to be kept carefully.
~~
In general, the Guru should be perceived as Buddha, but it is also necessary to
keep a sense of what is correct. When the Guru gives a command to do something
that doesnʼt accord with the Dharma, you should not follow it! Rather, politely
say, “May you remain in perfect well-being,” and then depart.
Also, the Buddha taught that the only commands of elders and Gurus that should
not be transgressed are those that accord with the Dharma. He did not teach
that any command whatsoever should never be transgressed.
Even worse than that is, if the Guru tells you to do something that is not in
accord with the Dharma, you glorify it, thinking that it will be auspicious,
and still run after that Guru—then you are just following your delusion.
You have to follow the teacher with faith, but you wonʼt succeed unless you
also always follow the Dharma with discriminating insight. This is because some
“Gurus” are false masters. It is impossible not to break your tantric pledges
with such a master who does all kinds of wrong things.
As I taught in the Wish-Fulfilling Jewel Garland Treatise:
“False masters are like garlic and
poisonous plants,
Coming into contact with them makes the eight worldly concerns rub off on you.
To rely on them increases the poisons of the three afflictions.
To surrender to them severs the life-force of liberation.
The Buddha and the Gurus have warned us of
Them, the worst of maras in the guise of masters.
They are executioners. Flee from them into the solitude of the forest.”
When someone has understood for themselves what is and what is not Dharma, how
could someone else still deceive them? In the past there was a leader of five
hundred Brahmins who taught his retinue that theft would be the Dharma. All but
one accepted that. The one who didnʼt obey the command to steal was the Buddha
(in his past life).
If, however, one practices according to a false Guru’s teachings, it will bring
about their own and othersʼ ruin. This is also what is taught in the story of
the monkey who wanted to rescue the moon. This is why it is necessary to use
discriminating insight in following the Dharma. If what is taught as Dharma is
Dharma and what is taught to be non-Dharma is non-Dharma, that should be
adopted and practiced regardless of who is the source of these teachings. If
the opposite of that is taught, it should be abandoned, even if it comes from
your own master.
(Note: This refers to a story related the in Vinayavastu in the Kangyur. Once a monkey who saw the reflection of the
moon in a well thought that the moon had fallen into the well and persuaded his
fellow monkeys to help him “rescue” it. Finally, all the monkeys fell into the
well due to the wrong judgment.)
As it says in the Letter on the Stages of Mental Purification:
“Like nectar from an unruly thorny plant,
One should adopt good instructions even from oneʼs enemies.
Like toxic water flowing from a mountain of gold,
One should abandon pleasant yet idle talk.”
This is to say, when a thorny plant has nectar, you should take it without
getting hurt by the thorns. In the same way, good teachings should be adopted,
even if it is an enemy who shows it. Moreover, even if it flows from a mountain
of gold, if the stream of water is toxic, donʼt drink from it. Likewise, even
if they are relatives or most esteemed friends, if their chitchat instills
desire and aversion, abandon it.
This is why it is necessary to know what is and what isnʼt the genuine Dharma,
and follow that.
About Chenga Sherab Jungne
Chenga Sherab Jungne is the heart disciple and successor of Lord Jigten Sumgon (the founder of Drikung Kagyu). He had a phenomenal memory, took all of Jigten Sumgon’s words to heart, and would sometimes even remind Jigten Sumgon of things he had said before and apparently forgotten. He was responsible for putting many of the teachings of his Guru into writing. During the last several years of Jigten Sumgon’s life he mainly addressed the sangha only from behind a closed curtain, and allowed Sherab Jungne to teach in his place. Before Jigten Sumgon died, he asked Sherab Jungne to become abbot of Drikung.
