2 Advice to Abandon the Root Infractions
The passage detailing the fourteen root infractions is from the Condensed Kālachakra Tantra:72
If through the force of being deceived a root infraction occurs, you will go to hell, for these are [conditions for] suffering.
If, having received the vows, you do not keep them properly due to coming under the influence of the afflictive emotions, this will serve as a condition for the onset of suffering. Therefore, you should keep the vows properly.
There is purification of root infractions for those dwelling with the seven initiations and possessing the qualities [of intention of restraint in the future by way of repeating their deity’s mantra thirty-six thousand times].73
If a root infraction does occur, it needs to be purified through developing a strong force of regret for having done the infraction as well as a strong intention to restrain from that action in the future. Those who have received just the seven initiations in the pattern of childhood should repeat the mantra of the deity, on which the flower has fallen, thirty-six thousand times, whereby it is said that the infraction will be purified.
Those having the vase and secret initiations [purify infractions] through the force of assuming a [special] mode of conduct. For those having the higher [initiations] there is no purification [through just those means].
Those who have also received the vase initiations and the secret initiations can purify infractions through engaging in earnest and special accumulation of merit. For them it is not sufficient just to repeat the mantra of their deity; rather, they must make special effort at accumulating collections of merit and earnest training in ethics.
Those who have received initiations higher than the vase and secret initiations – that is to say, the knowledge-wisdom initiation and above – cannot purify infractions merely by repeating mantra or assuming a special mode of conduct, but can do so through also receiving the magnificent blessings of Buddhas and Bodhisattvas after assuming a special ethical mode of conduct. As one’s status becomes higher and higher due to receiving higher initiations, the responsibilities become greater and greater such that even small deviations incur great fault. Even though the infraction is the same, greater fault is incurred by those with the higher initiations, and thus there are different means of purification.
Those for whom a root infraction has occurred should, for the sake of purifying that infraction, enter into this mandala,
But despite having attained permission [that is, restored the vow] your name becomes lesser in the assembly.
For the sake of purifying a root infraction, one should re-enter the mandala and receive initiation, thereby restoring the vows, but due to having earlier incurred fault one’s position in the assembly of yogis becomes lower.
Then, what constitute root infractions?
From disturbing the mind of the glorious lama, childish beings come to hold the first74 root infraction.
If you do not follow the word of the lama from whom you receive the glorious Kālachakra initiation – with the priviso that the word of the lama accords with the doctrine – and thereby disturb the lama’s mind, this constitutes the first infraction. Kulika Puṇḍarīka’s Great Commentary on the “Kālachakra Tantra”, the Stainless Light says that not following instructions by the lama that do not accord with the doctrine is without fault. As is said, “Act in accordance with virtuous doctrine; act in discordance with non-virtuous doctrine.” With apology and explanation of the reasons, you should refrain from doing what does not accord with the doctrine; it is not suitable to take the lama’s absence of accordance with the doctrine as a condition generating disrespect and lack of faith.
Through deviating from his word, there is another; likewise, through anger at brothers [and sisters] there is the third.
If you transgress the precepts set forth by the lama without any regard for them, there is the second infraction, different from the first. The third is, out of anger, to speak fault of or become belligerent toward vajra brothers and sisters – those who have received initiation from the same lama, either before, later, or at the same time.
Through forsaking love there is the fourth; from losing the mind of enlightenment there is the fifth.
The fourth infraction is to lose your love for sentient beings. With regard to the fifth infraction, the most excellent means for achieving complete perfect enlightenment is the exalted wisdom of immutable bliss, and the essential constituent, which is white like the kunda flower and is called by the name “mind of enlightenment”, is the basis of that bliss. Hence, if a practitioner does not keep this white “mind of enlightenment” without emission and instead becomes attached to the bliss of its being emitted outside, thereby allowing its emission, this constitutes an infraction. Similarly, losing the aspirational altruistic intention to become enlightened is also a root infraction.
The sixth is to deride the tenets [of the Perfection Vehicle]; the seventh is from giving the secrecies to unripened persons.
The sixth infraction is to deride the Perfection Vehicle as useless merely because through its practice alone Buddhahood cannot be achieved. The seventh is to give the secrecies to those whose continuums have not been ripened by initiation or who do not have faith.
From afflicting your [mental and physical] aggregates there is the eighth; again, the ninth is non-faith in the [natural] purity of phenomena.
The mental and physical aggregates of a yogi, which are such that they allow practice of the exalted wisdom of bliss and emptiness, are very valuable. Hence, it is the eighth infraction to afflict your own mental and physical aggregates with the intention of causing your body to deteriorate. The ninth is to not have faith in the natural purity of phenomena, their suchness or mode of subsistence, which is the emptiness of inherent existence. If you do not have faithful interest in the view of emptiness of either the Mind Only School or the Middle Way School and turn away from it, this constitutes an infraction.
Deceitful love is the tenth, and [having] qualms about the bestowal of the bliss devoid of names and so forth is the eleventh.
“Deceitful love” means that there is a discordance between your mouth and your heart. If in your heart you harbor dislike but, out of a wish to deceive, in your mouth you pretend to be sweet and loving, this is the tenth infraction. “The doctrine devoid of names” is emptiness, and thus to abandon the exalted wisdom of immutable bliss and emptiness, not making effort at the means to realize it, is the eleventh infraction.
From speaking fault about pure sentient beings there is the twelfth; forsaking pledges that have been attained is another [the thirteenth].
“Pure sentient beings” here are yogis; to speak fault of them is the twelfth infraction. Neglecting pledges requiring one to make use of seals, vajra, bell, and so forth with the sense that these are not needed in one’s training constitutes the thirteenth infraction.
Deriding any woman is the fourteenth. These are for those abiding in the Vajra Vehicle.
In general, women are very kind and, in particular, assist greatly in the generation of the exalted wisdom of bliss and emptiness. Therefore, all women are to be respected with discrimination of them as like your mother. If, opposite to that, you deride any woman, this is the fourteenth root infraction. These are precepts to be kept by those who have entered a mandala of the Mantra Vehicle and have received the Mantra vows.
When conferring initiation on a student, [the lama] should explain the meaning of those in detail.75
Next, the student accepts to do what the lama has advised.
Then, the student says three times:
I will do all
That the principal deity has advised.
Thus the foregoing completes well the conferral of the seven initiations in the manner of taking care of a child, as well as the subsequent water initiations. At the end is a celebration of the virtue of the event, followed by an offering of mandala.
Then:76
Now my birth is fruitful.
My being alive is also fruitful.
Today I have been born in the Buddha lineage.
I have today become a Buddha Child.
To the lama, personal deity, and Three Jewels I offer in visualization
The body, speech, mind, and resources of myself and others,
Our collections of virtue in the past, present, and future,
And the wonderful precious mandala with the masses of Samantabhadra’s offerings.
Accepting them through your compassion, please empower me with blessings.
Idaṃ guru-ratna-maṇḍalakaṃ niryātayāmi. [I offer this jewelled mandala to the guru.]77