Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

March 1, 2009

His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center. Rinchen Dorjee Rinpoche enlightened: To practice Buddha Dharma means one must practice unceasingly from life to life in order to attain Buddhahood from an ordinary person. If the practice is intermittent, it will take much longer time to attain Buddhahood and the fortune in this life will be affected, too. If one practices Buddha Dharma intermittently, it means that he let himself loose on the driven of the desires and not being aware of the teachings of guru, Buddhas and Bodhisattvas. The gists of Buddha Dharma are: Firstly, one must firmly believe in the law of causes and effects: The so called “Ordinary people are afraid of effects. Bodhisattvas are afraid of causes”. Bodhisattvas practice starting from the cause ground. Secondly is to practice Buddhist teachings solidly according to Buddha Dharma. If one can practice Buddha Dharma solidly, he can be liberated himself in this life. The “according to Buddha Dharma” are saying the methods to be liberated from the cycle of birth and death. Reciting Sutra or making repentance is not considered as true practice but as cultivating condition. It is a must to make up the mind to practice the Supramundane Dharmas. It will be able to face all kinds of difficulties if Supramundane Dharmas is practiced well.

Even deities could not disobey the law of causes and effect, either. There are three things that even Buddha could not accomplish: unable to liberate those who have no conditions, unable to liberate all of the sentient beings and unable to change the karmic power. Buddhas and Bodhisattvas will save those who have urgent needs but not the one who have not. Cai-Hui Gao was an example. After Rinchen Dorjee Rinpoche had scolded her three times and she accepted them, the tumor on her neck disappeared. However the tumor started again because she had a wrong thought. Either thing becomes better or things becomes worse is just by one thought. In fact, the reason why sentient beings reincarnate is resulted form their thought. The eventual result of pursuing fame and wealth, or lusts is suffering after all. It will only accumulate the power of one’s sorrow if he pursues these things.

Some people may have many Buddha activities, build large temple or establish Monastery. Yet doing so may not necessary be considered as practicing. Buddha hopes that we can attain Buddhahood through practicing. The purpose of practicing is not to be a virtuous person. Confucianist gives teachings about moral principles. Daoism practitioner practices to be desireless. Christian gives teachings about following precepts. To be a virtuous person, practicing Confucianism or Daoism is just fine. However, Buddha hopes that we can attain Buddhahood, being liberated from reincarnation of birth and death and can attain rebirth in the Pure Land. It is not possible to attain Buddhahood if one’s fundamental wisdom is not unsealed. To perform Buddhist Meditation is to bring us simplicity. We should not think of simplicity at all. The difference between the non-Buddhist mediation and Buddhist mediation is very tiny. It is very easy for one to be in non-Buddhist Meditation and therefore unable to liberate from reincarnation. Therefore it is of great importance to have a guru. Through Buddhist Meditation, our life and heart can resume the state of utmost simplicity so that we are able to uncover our ultimate nature, that is to say a profound realization of the ultimate nature. Therefore we must live our life with simplicity and reduce or even stop seeking for desires.

This time Rinchen Dorjee Rinpoche had selected the disciples who can conduct retreat practice in India by drawing lots. It was the fairest since the draw was conducted while Rinchen Dorjee Rinpoche was sitting in the throne. Some disciples who had already sought refuge for ten years and were not drawn must have some wrong deeds still. Nevertheless, for those who were drawn shall not take pleasure in others’ misfortune. It was possible that they were given an opportunity to correct their wrong deeds because those deeds were too ridiculous. For those who were not drawn, do not react negatively. It was because they did not have enough virtues and merits as well as causes and conditions. Therefore it is not easy to have the opportunity to conduct retreat practice during the degenerate age, either. In 2007, Rinchen Dorjee Rinpoche has followed His Holiness 37th Drikung Kyabgon Chetsang to go to the sacred retreat place in Lapchi. Lord Jigten Sumgon had ever sent his disciples to lead fifty five thousands of ordained disciples to retreat there because the Good Deities and Protectors had begged Lord Jigten Sumgon to do so. A place shall be safe and peaceful if there are many people conducting retreat practice there. Now there are still many caves that were used for retreating in the past at Lapchi Mountain. It is not suitable to practice Buddha Dharma in the city because the overall conditions do not allow so. Therefore without guru’s strict supervision, it is very difficult for a lay disciple to practice Buddha Dharma. Even if he does not contact with other people, he may watch TV, the eight-o’clock episodes, too. Those episodes are filled with tremendous lusts which are not good for practicing. One must continuously follow his guru then he can have the opportunity to liberate from birth and death in this life.

Next, Rinchen Dorjee Rinpoche enlightened the correct concepts of practicing Buddha Dharma written in the enlightenment teachings of Master Gampopa’s writings. Buddha Dharma places importance on doctrines. The principles of the doctrines are of Exoteric Buddhism and about why practice of Buddha dharma is needed, i.e. to benefit him first and then benefit others. However, those who do not have a clear understanding of the dying process are not able to save anyone. It is like when one tries to save a drowning person, he must know how to swim first and furthermore know how to save a drowning person. Otherwise, he not only can’t save that person but also will be drowned as well. Therefore, it is not until when we are able to make sure that we ourselves are not in the suffering ocean of reincarnation that we are able to liberate the sentient beings. However, most of the people nowadays who try to transfer consciousness of the deceased by reciting Sutra are not confident if they can liberate themselves from reincarnation. In fact, before one has attained Buddhahood, he might still be careless while liberating sentient beings. The methods of doctrines mean the real methods and concepts to attain Buddhahood, and the knowledge and methods of practicing Buddha Dharma.

Buddhist Sutras enlighten us from three aspects. The first aspect is the “effect” practitioners pursue. The second aspect is the methods, or “paths”, that can produce the “effect”. It requires “path” to accomplish the “effect” of Buddha. If the “path” is not perfect, the “effect” will not be perfect. One cannot go on to the road of becoming a Buddha if one does not have a guru as one’s guide. Even if a guru has already guided one, one can still make a wrong turn when his attention is slightly diverted. Once one makes a wrong turn, the effect of becoming a Buddha will be gone. A guru is like a driver who leads everyone going forward by driving a car. Not taking refuge under the guru is as if one does not get on the car. The speed of walking, of course, is much slower than the speed of riding the car. The Chinese character of “Cheng” actually means a vehicle. Mahayana and Hinayana are just like a big vehicle and a small vehicle respectively. A big vehicle runs faster due to its big horsepower. And Vajrayana is like a tank with the engine of a sports car that runs faster and can’t be damaged easily. Although Buddhist Sutras have described that a person can take refuge under Buddhist statues, it is only allowed if he/she cannot find a Dharma master within a radius of five hundred kilometers. The whole island of Taiwan is completely within a radius of five hundred kilometers, and it is not possible for one not to find a guru for taking refuge. Not taking refuge, in fact, means that one does not want to take responsibilities. The third aspect of Buddhist Sutras’ enlightenments is the conditions of going from the “path” to accomplish the “effect”. Or it explains the “fruit” of Buddha for stimulating one’s interests on practicing Dharma. Or it enlightens the perfection of auspicious methods or the perfection of great joyfulness for dispelling one’s doubts on one’s ability to attain the accomplishments.

All sentient beings in the Six Realms were originally the same as Buddha and had the pure nature as well as the wisdom of Buddha, which called “fundamental wisdom”, or “Tathagatagarbha”. A guru teaches us to use Five Wisdoms to eliminate our five poisons, namely greed, hatred, delusion, arrogance, and doubt, and to develop our original nature. Our pure dharma nature and fundamental wisdom is like moonlight covered by dark clouds; although one cannot see the moonlight but it is always there. The desires from a person’s Six Roots cover up his wisdom. The Six Roots are eye (watching beauties), ear (listening to music), nose (smelling), tongue (tasting and speaking), body (comfort), and mind (selfishness). So one needs the guru’s Dharma teachings to wash and clean the dirt. Only when the Five Poisons are reduced or even eliminated, our original pure nature and the light of wisdom can begin to reveal themselves and to restore their true appearances, which are the same as those of Buddha’s Dharmakaya. The Five Wisdoms are “the great mirror wisdom of Aksobhya”, “the universal wisdom of Ratnaketu”, “the profound observing wisdom of Amitabha”, “the perfecting wisdom of Amoghasiddhi”, and “the wisdom of the embodied nature of the Dharmadhatu”. When one perfects and accomplishes the effect of becoming a Buddha, three bodies will be generated; one is Buddha’s Dharmakaya (Dharma body) that is the wisdom existing originally in the space; one is Buddha’s Sambhogakaya (Complete Enjoyment body) that is generated due to the vows of benefiting all sentient beings, of going to the Pure Land of Amitabha, of liberating oneself and then others, and of helping all sentient beings attain the accomplishment of enlightenment, etc; the last is Buddha’s Nirmanakaya (Emanation body) that is shown because of the heart and mind of mercy and compassion. A guru is an emanation through the strength of Buddha’s mercy and compassion.

Buddha achieves three bodies in order to help and liberate different sentient beings. “Buddha’s Dharmakaya” is for liberating Bodhisattvas between First and Twelfth grounds. Because Bodhisattvas can control their own destinations, they can come to the realm of human again with their vows. We, ordinary people, still have to go to the Pure Land first. The so-called “Bodhisattva Mahasattva” refers to a great Bodhisattva or a Bodhisattva beyond Tenth ground. The greatness of a “Bodhisattva Mahasattva”, when compared with other Bodhisattvas, means that the Bodhisattva has much greater strengths in his/her vows, mercy and compassion, and Bodhicitta. When a Bodhisattva attains the effect of Tenth ground, Buddha will come to persuade him/her to practice Tantras. “Buddha’s Sambhogakaya” will teach bodhisattvas beyond Tenth ground. “Buddha’s Nirmanakaya”, on the other hand, is responsible for adjusting and subduing all sentient beings in the Heaven Realms (namely Tusita heaven, Heaven of the Thirty-three celestials, and Trayastrimsha Heaven) and the Human Realm on earth. For example, His Holiness Drikung Kyabgon Chetsang and Rinpoches are both Buddha’s emanations. They have emanated a form that is the same as that of ours in order to enlighten us with Buddha Dharma. When the life of a being in Heaven goes to the end, his heaven clothes becomes ragged, his hair becomes spread in disorder, his body becomes stinky, and he knows when he will pass away and where he will leave for. Because of these, he will assume that he makes mistakes in his practices and will start to get angry. The angry thought will make him go to the Realm of Hell.

Therefore we must rely on qualified Gurus. Rinchen Dorjee Rinpoche ever enlightened the 20 conditions to be a guru that is depicted in the Ratnakuta Sutra. Through the teachings and manifestation of virtuous gurus, we then could practice the hearing, pondering, and cultivating perfectly. The so-call planting the field of virtues is not just to make offerings to those who are in monk’s dress. It is still needed to observe if the field is fertile or not. Guru is our field of virtues. In 2007 when Richen Dorjee Rinpoche was performing the retreat in the sacred place of Lapchi Mountain, Rinchen Dorjee Rinpoche saw the Dharma Protector guarded the whole mountain area on the second day of the retreat, which was not visible by ordinary people’s eyes. It was also confirmed by His Holiness at Rinchen Dorjee Rinpoche’s request after Rinchen Dorjee Rinpoche has completed the retreat perfectly. When Rinchen Dorjee Rinpoche went to a cave later on, the Thangka of that Dharma Protector was besides the dharma seat of Rinchen Dorjee Rinpoche. All of accomplishment must be recognized by Guru. Therefore, do not think of the various ways how the practitioners liberate sentient beings in the heart of ordinary people. Only believe that all practice till enlightenment on the Buddhist path must need Guru’s help. Even the Buddha also came to give teachings as well as help to Buddha Shakyamuni to attain Buddhahood, which was not visible by ordinary people.

The Gurus that propagate Buddhism have four characteristics. First of all, the transmission of lineage has never been interrupted. Just as the teaching of the Drikung Kagyu lineage from Kyobpa Jigten Sumgön till the 37th His Holiness has not been interrupted. The teaching might have problems if it ever is interrupted. Secondly, less desire and self-content. For example, Rinchen Dorjee Rinpoche never worries about building temples or accepting how many disciples. The third is with vast compassion heart. Fourthly, it is not only to give blessings to cure the diseases but also to give blessings to the disciples’ faith on their Buuddhist path.

March 3, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 4, 2009

Rinchen Dorjee Rinpoche led 51 disciples to Jangchubling in Dehra Dun, India for the first time to conduct the 7 day retreat practice.

March 5, 2009

Rinchen Dorjee Rinpoche led 51 disciples to Drikung Kagyu Institute to conduct their retreat practice. At around midday under the burning sun, Rinchen Dorjee Rinpoche went around and inspected each of the retreat rooms where the disciples were going to practice the retreat, and then left after confirming all of the preparation. Before retreat would start in the afternoon, Rinchen Dorjee Rinpoche gave enlightenment to the disciples. To conduct a retreat practice, actually there are still many advance preparations, mantra reciting, blessings giving and so on. Don’t consider yourself someone remarkable for being able to perform retreat; far from it. It is nothing but making you accustomed to what the retreat is, so do not be proud. For a real retreat practice, hawse have to arrange a mandala well, recite sutra, bless the Buddha Beads and so forth in advance, but now those above could not be done as you have not met the qualifications. Hence, do not think that perhaps you have learned or practiced well. Don’t be that arrogant. This time it is to let you know about a different style of living. Everyone has been used to his own life style for decades and has no idea what on earth is wrong. Through this retreat, you could realize what went wrong with yourself.

If anything abnormal happens during the process of retreat, do not believe that’s true and consider you have instantaneous awareness. Just recite mantras truthfully. You can take a break when you are really tired and don’t have to push yourself too hard. It is not a must to reach a certain number of times in mantra recitation. Plan your daily life by yourself. Eating too much would stuff yourself, whereas eating too little would starve yourself and you would have insufficient physical strength, and neither of them is good. Do not recite mantras with your backside against something, as it is not good for your health. If you can not fall asleep at night, just sit up to recite mantras. Your thoughts are contemplation of Yidam twenty-four hours a day. Do not recite too loudly. Do not think the environment better for meditation and hence do meditation intentionally. In fact, one could also enter into meditation through mantra reciting. Everyday, after the last session is finished, followed by Vajrasattva recitation three times, or repents to the Yidam Avalokitesvara. You have to do it because there must be some runaway thoughts arisen. Practice the Dharma Protector Achi every night before you go to sleep, and pray her to help you keep a normal body and mind, and complete the retreat smoothly. When a session is finished, report to the Yidam the number of times you have recited in the session, and offer the merits and virtues of mantra recitation to all the Buddhas and Bodhisattvas of the ten directions, Dharma protectors and Guru. Only at the end of a day, dedicate the merits and virtues to the Pure Land and Boddhi, but not to specific people.

As long as you feel distracted and can not concentrate yourself, re-contemplate the Yidam all over again, because your strength of contemplation is not sufficient. “Contemplation” is to see the true natures of Dharma with a pure and clean heart. “Thinking” is to hear and to see the appearance of Yidam through our consciousness (life experience). If one does “thinking” well, “contemplation” would then emerge. Now you are all in the part of “thinking” and can not do it well, so just contemplate according to the steps that have been enlightened. Whether if one could contemplate very clearly or not is a matter of meditation? When one contemplates well, he even could visualize the Bodhisattva’s hairs, fingers, jewels worn, and the folds of clothes. The Yidam visualized should not be higher than you, but lower than the altitude of your neck. Since in retreat, each and every thought is on the Yidam and your guru. If you feel distracted, you could pray the Dharma Protector Achi and your guru for blessing. If you are uncomfortable during the retreat, you can take medicine. Afterwards, Rinchen Dorjee Rinpoche gave blessings to disciples one by one and bestowed them a precious nectar pill. Then Rinchen Dorjee Rinpoche began his retreat in the afternoon.

March 8, 2009

During the regular puja held at the Glorious Jewel Buddhist Center, Taipei, all disciples and believers listened respectfully to the audio recording of the dharma teachings of December 15, 2002 by the His Eminence Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche enlightened that everyone must have a clear understanding of the attitude toward the guru and the reason for learning Buddha Dharma before receiving any Dharma teachings. The Buddhism term “Theoretical Part” means the theory of Buddha Dharma. Nowadays many people who learn Buddhism spend too much time on name, form and superficial knowledge but do not deeply understand the meaning of leaning Buddha teachings and Buddha Dharma. Because they do not do the “Theoretical Part” well and therefore, during the process of conducting the “Practical Part”, they will do the wrong practice due to being too full of themselves. “Theoretical Part” and “Practical Part” are inseparable and they both are considered as practices. Those who only understand the theory but do not truly practice are the people who do use the Buddha Dharma to practice in their daily life. Gradually they will start to have wrong view and then misunderstand Buddha Dharma. True practice means to truly follow the guru’s teachings, apply every teaching to the body, speech, and mind in daily life and cannot have any violation to the teachings.

Those who truly understand the Buddha Dharma must deeply believe in the law of causes and effects. To deeply believe means that everything happens in daily live must have its causes as well as its effects. When the effects appear, another virtuous cause will arise by accepting these virtuous or evil effects with thinking of the Buddha Dharma. Otherwise the evil cause will arise and therefore the evil effect will appear. Some people thought the law of causes and effects means that an event is terminated while another event happened. However, it is not so. Causes and effects repeat again and again, life after life. We will still live in accord with the law of causes and effects even we have already attained Buddhahood. But Buddhas and Bodhisattvas not only will not do any evil causes because they deeply believe in the law of causes and effects, but also will not have attachment to all these phenomenon because they know every phenomenon does not last forever and is just like an image on the movie or TV flashing past in front of the eyes.

The affliction arises because one is attached to what he think of something must be right. Therefore affliction will begin when one is attached to all what he think are not wrong. We should take the Buddha Dharma as the standards to be our way of life. If we really practice the Buddha Dharma, our destiny will change definitely, and our fortune as well as our appearance or physique will change too. Ordinary people’s attachment usually contains greedy thought. When greed arises, they will not be able to see things clearly and furthermore go ask or beseech. The Buddha said that the people who do not accept the Buddha Dharma are the deluded. It was written in the Buddhist Sutras that the Buddha frequently scolded those who did not want to learn the Buddha Dharma. From the Buddhist Sutras, it is easy to understand that the Buddha was a very conscientious and careful teacher. The Buddha would not answer, respond nor notice to those requests that were not related to the Buddha Dharma.

Things will certainly become better for those who truly practice the Buddha Dharma. Practicing truly is to be reverent to all what the guru does and see them with a purified heart, not with our own principles. Then we are able to correspond to the guru in the future. We must see the guru as the Buddha and as the Buddha’s reincarnation. We cannot think any fault of guru’s all behaviors. Instead, we must think of guru’s merits and virtues at all time and do not have any wrong thought toward the guru. For one who practices Mahamudra must receive the guru’s blessings to be able to attain position of Mahamudra. Should there be any impure or wrong thought, there will be big obstacles during the practice. Many different ways such as hitting, scolding, disgracing or expelling are used by the teaching of Tibetan Buddhism, similar to that of Zen in Ancient China, as the antidote for the strong ego-clinging of sentient beings. Only strict obedience could cut off ego-clinging. It is only after when one realizes all about the self is not real that he could attain the mercy and compassion heart of equality through practicing! One cannot learn the mercy and compassion heart if ego-clinging is not eliminated.

When the dharma brothers are having a gossip or even criticism of the Guru, do not hear it, talk about it, or explain it. The explanation may cause them make more evildoings. Rinchen Dorjee Rinchen is one hundred percent believe and devote himself to His Holiness Chetsang Rinpoche as well.

As it is depicted in the Mahaprajna-paramita Sutra, some Great Bodhisattvas might lead sentient beings by five subtle desires for skillful means. For example, Rinchen Dorjee Rinpoche has experienced all of the sufferings and happiness of life, and thus realizes all suffering of daily life and the corresponding mentality very well. All of the masters ever experienced different sufferings of the world before they attain enlightenment so that they could have great power of mercy and compassion to benefit sentient beings. Bodhisattvas would help sentient beings with the experience they have suffered.

We must practice the mark of purity and observe every phenomenon with purified mind. We also have to accept all people, things, and objects and not to refuse them. All of these are helpful on our Buddhist path. Do not have the discriminating mind and be impartial without attachment so that we won’t have suffering. We have to understand the nature of all phenomenon is purified, and they are changed by conditions. If we had not thought it over in this way, we would have seen Buddha’s faults and not seen merits of Buddha even we were besides the Buddha all day long.

We must learn the true mind essence perfectly, and see all that the Guru does are purified forms. All that Guru says are for cognition and endowed with truth and trustworthy. All that Guru say are for Buddha Dharma. Guru will not speak casually, even a joke word is very important. All that Guru does are Buddha Dharma. The way that Rinchen Dorjee Rinpoche always keeps Rinchen Dorjee Rinpoche’s promise is exactly endowed with truth and trustworthy. If the believer does not possess the causes and conditions, Rinchen Dorjee Rinpoche will not give him any enlightenment, instead by initiating a condition that help him to receive the help from the Buddha Dharma in the future.

We should also put the Guru’s mind essence in our heart with a firm belief, and accept every word and every sentence of Guru’s Buddha Dharma teachings with a diligent heart. This way we can then continue the dharma lineage. For example, Rinchen Dorjee Rinpoche has listened to His Holiness Chetsang Rinpoche’s Dharma teachings in a state of Samadhi and selflessness on behalf of all sentient beings. Rinchen Dorjee Rinpoche has had no preset position to listen to Buddha Dharma, and believe that the Dharma taught by the Guru must be within the scope of trustworthiness. If we do not have the heart as big as that of the Guru, we should learn everything according to the dharma. Even we have a big heart as Guru’s, we should learn all Guru’s behaviors and words, and every dharma of benefiting all beings. When a Guru attains his wisdom and accumulates virtues and merits, the disciples who also participate in them will obtain the accumulation which the Guru accomplish. If we do not have a heart of truth and trustworthiness, we will not be able to obtain any benefit from the Guru.

A true practitioner will not reveal his merits. He is just virtuous silently without telling others, and is not arrogant. It is very hard for ordinary people to realize his virtues and merits. However, there are so many fake gurus who are good at clever words and deceptions. They will satisfy your desires and makes you happy by saying pretty words. The “love words” stated in Buddhist Sutra includes words that reprimands us and corrects our problem, not just to satisfy us with the desire of love. So it is very important for us to follow a true Guru determinedly and with good faith. The Buddhas will also be joyful and we will also be sheltered by the Guru, and evil spirits and bad friends will not be the obstacles on our Buddhist path. Our cognition will naturally increase and we will always meet good masters and teachers in future lives. Furthermore, we will certainly not fall into the three bad realms. If we follow the Guru with all his heart, we will accomplish our present life’s benefit as well as ultimate benefit. Any guru never only obtains his accomplishments from this life, he must also accomplish the accumulations of virtues and merits according to the teachings of Gurus that truly follow dharma and the in his many past lives.

A disciple who can truly follow a guru has certain characteristics. He is calm and not frivolous so that he can bring his heart into submission, his wisdom will be enhanced, and he can tolerate all integrity. He can accept Guru’s harsh words with no regrets and practice well the Thirty-Seven Practices of Bodhisattvas so as to attain a heart of equality and compassion through practicing. He can completely cut off the Ten Evil Acts. He always perceives all sentient beings mercifully and compassionately, and benefits all beings equally. He can treat someone else’s properties as raging fire and vicious poisons, and immediately cut off evil doing and no longer harm all beings. He can constantly make offerings to Guru. He can to joyfully accept true dharma and right views. He can constantly seek for being liberated from the world. Only a disciple with these characteristics could be considered as a disciple of some special characteristics.

It is also depicted in Buddhist sutra that a disciple needs to have compassions, bring himself into submission, and be calm to take the tantric precepts according to the dharma. And it is indispensable that a disciple is not stingy and constantly makes offerings to the Guru and pay reverence to the Guru. It is absolutely impossible for a person who does not have great blessings to learn tantras. A disciple needs to ask for Vajrasattva’s precepts with a firm belief and should not break the precept of Samaya. A disciple should not pursue teachers other than those of Vajrayana and should follow a Guru of Vajrayana with all his heart. A disciple should concentrate on learning Buddha Dharma with all his power without distractions. Repaying the Guru’s mercy is to truly learn Dharma, so as to be really liberated from the cycle of birth and death to benefit all beings. In addition, there are five conditions which are also important: a heart with integrity, a mind with wisdom, a desire for learning dharma, a sincere and respectful attitude, and reverence for what the Guru taught. Or one could be a good disciple if he has the following three conditions. He can wisely pray for wisdom and pay reverence to the Guru very much. He can practice diligently towards the Guru and will never back off. He helps himself and has complete faiths to the Guru.

As a disciple one has to seek his guru’s guidance with no regard to his own hardship and difficulties, adore his guru eagerly, follow him, serve him, and would not incur anger against his guru’s skillful doings. By such practice he gains awakening gradually. Slandering his guru is to devalue the Buddha. A disciple, who arises the anger in his mind towards his Guru even in just one single instant, will destroy all virtuous roots and attain rebirth in the hells for kalpas. He will not attain auspicious accomplishment even by reciting mantras. His unseen merits will never arise and his arisen merits will come to decay. And, he will be always apart from good fortune in his present life, will give rebirth in lower realms forever, and will not meet a virtuous knowledge in future life. Therefore, following a virtuous knowledge is of utmost importance among all of the dharma.

It is depicted in “Treatise on the Scripture of Adorning the Great Vehicle.” that the Guru’s heart will be full of joy if a disciple thoroughly follows the Guru’s words to accomplishes Guru’s instructions. We should use the four dharmas of nectar to turn our heart towards being liberated from the cycle of reincarnation. First, to deal with our greed of staying in this world, we should contemplate that a perfect human body is very hard for us to obtain and the chances for a human to learn Buddha Dharma is also very rare. Second, to deal with our slackness and laziness, we should contemplate death and impermanence. Third, to deal with our tendency with ease and happiness, we should contemplate the defects of reincarnation. Fourth, to let us know the meaning of getting a perfect human body and our chances of listening to Buddhism, we should contemplate karma and the causes and conditions.

We should think that it is very hard to attain the perfect human body. The eight difficult conditions in which there is no opportunity or leisure to hear the Dharma are (1) in hells (especially in cold hells or burning hells where sentient beings are encountering too serious sufferings to hear dharma) (2) as hungry ghosts, (where sentient beings are suffering from unable to eat or drink and their heart seem to be burning, and as a result they can’t hear dharma) (3) as animals, (that are folly and kill each other) (4) in the border areas, (where are savage such as Afraid or islands in the Pacific Ocean and could not meet Guru) (5) in the devas of long life, (the sphere of neither-perception-nor-non-perception where sentient beings does not think and hear dharma) (6) holding wrong view, (by arrogances, there are also many wrong view in the Buddhist religion), and (7) in the intermediate period when there is no Buddha present (e.g. in the heaven or other three continents except the earth where knows pleasure but could not hear dharma), and (8) being blind, deaf, and mute.

March 12, 2009

After 7 days of conducting the retreat practice, Rinchen Dorjee Rinpoche left the retreat room in the early morning. Rinchen Dorjee Rinpoche also instructed the disciples to leave the retreat room and enlightened them. This retreat practice is not considered as a true retreat. It was simply to let you on a vacation. Everyday all of you thought that you have already practiced very well, recited many mantras, and been very respectful, repented and already been Buddhist. The Drikung Kagyu Lineage is a school that has the tradition of practices. There is no any practitioner can be liberated from the cycle of life and death without having the retreat practice. There were still many rituals that have not been taught to avoid your confusion. In this life, don’t simply think that you will not fall down into the three evil realms only by arousing your heart, making the vow, reciting the name of Buddha Amitabha and making offerings. If it is so simple then it would not be depicted in The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows: Every thought aroused is karma as well as a sin. What this means is that one can have an evil thought even till the last second before he dies! Many people have practiced the Buddha Dharma incorrectly and taken the wrong path.

This retreat practice today includes teachings of both Exoteric and Esoteric. It is written in the texts that it is not impossible not to fall down into the three evil realms if one does not practice through contemplation, development, completion and then complete reciting of Mani Mantra for one hundred thousands times. Many people thought that they will be well if they have completed reciting the name of Buddha Amitabha for one million times. It is completely not true! Only those who could be reciting without any evil thought or deluded thought will not fall down into the three evil realms. Therefore all of you now at most will not fall down into the three evil realms. Yet it still depends on what you will do in the future. You will fall down by the change of just one thought! Do not think that you will not fall down into the three evil realms because you have already sought refuge, practiced the Buddha Dharma, practiced repentance and done many things for the dharma masters. Even the dharma masters can fall down into the three evil realms, not to mention all of you? Try hard to see yourself clearly. Do not be hoodwinked everyday by names, forms and false appearances, and do not think those who worship the Buddhas in the temple are the Buddha Dharma practitioners. His Holiness said that those who complete the retreat of reciting for one hundred times will not fall down into the three evil realms, and those who completes the retreat of reciting for four hundred thousand times will be liberated from the reincarnation. It is not that easy as you think. The mantras that you have recited during the retreat were not counted should there be any thought aroused when you were reciting! Therefore, the retreat practice this time is only a little trial to let you understand thoroughly what your problems are. All of you haven’t thought how much high possibility of falling down into the three evil realms? It is so easy by just one thought.

There must be reasons why to recite mantras, contemplate, and so forth. Why do we need a Guru? How could we achieve without a Guru? Many people think that they can practice by other power (the power of Buddha) or self- power (their own power). The powers of the Buddha are from the three bodies of the Buddha, i.e. the Truth Body, the Enjoyment Body, and the Emanation Body. Even if the Emanation Body of Buddha does come to rescue you, you need to attain pure and clean at least, needless to say that neither the Enjoyment Body of Buddha nor the Truth Body of the Buddha will come before you. Therefore, the purpose of this short seven-day retreat is to let you to see your own problems clearly. You will be absolutely wrong if you are still so obstinate in your what you believe, i.e. thinking you have been practicing, thinking you have been being a Buddhist, thinking you have been doing the recitation, and thinking you would not fall into the three evil realms. Even though Rinchen Dorjee Rinpoche has attained such accomplishment, Rinchen Dorjee Rinpoche is still very cautious. A Rinpoche that has been recognized by His Holiness might incautiously go backwards. So, we could not achieve without the guidance of our Guru.

After the seven-day retreat, you have realized that you wouldn’t have made it through and would have gone crazy if you had not contemplated your Guru. This is different from an ordinary seven-day chanting retreat. Lots of people perform the seven-day chanting retreat with desires to wish that they could be purified and cleaned, have good view, or have sympathetic response. That’s they are seeking externally. Strictly speaking, it is not Buddha Dharma, but a non-Buddhist religion. Hence, this retreat is but an initiation for you to see where on earth his efforts have been implemented during the previous years. You, who are use to living such a comfortable spoiled life, would have cracked up and experienced uneasily if His Holiness and Rinchen Dorjee Rinpoche had not recited daily. In fact, your retreat, compared with that of Rinchen Dorjee Rinpoche, was the retreat of noble class. You had food and drink due to His Holiness’ and Rinchen Dorjee Rinpoche’s uninterrupted efforts. That is why there were people serving you and they all worked very hard. Therefore you should have gratitude to all the sentient beings and to those who had served you. Rinchen Dorjee Rinpoche furthermore enlightened that, upon the completion of the retreat, Rinchen Dorjee Rinpoche see everyone as the Yidam. There are many causes of the past so that you could receive such treatment, and, therefore, you should make offering all the times to receive this field of merit. The so-called cultivating the field of merit refers to whether you end up with a field of merit to cultivate or not. Our Drikung Kagyu Lineage has the tradition of practice, which absolutely is not compromised. There are no flatteries here and you are compelled to practice truly. The vow of Buddha is that the sentient beings be liberated from the reincarnation, which is not easy at all. Therefore, it will not do if you are not compelled. Having finished the retreat, you shouldn’t return with pride and make other disciples feel that you are different. It’s possible that you have been made much more faults. This retreat let you experience what the ‘practice’ is. Today’s opportunity was a refuge granted by His Holiness’s merits, which allowed you to feel safe and assured doing the retreat at this place. You would have been frightened if this had been done in Lapchi. Many of you were startled at the rustle of the leaves in the wind at night already. The ghosts wouldn’t come for you during such a retreat because you are not qualified.

Then, Rinchen Dorjee Rinpoche led disciples to pay respect to H.H. Chetsang Rinpoche. H.H. Chetsang Rinpoche enlightened that it is very rare for a guru and his disciples to practice together here. Drikung Kagyu Lineage emphasizes particularly on practices. Practicing is different from making prostration to Buddhas and reciting Buddhist sutras. Practice is a kind of experience, is the practice the action of the mind. Sariputra has said that the merit of practicing in an instant is much more than that by making offering of all jewels of Trichiliocosm or a universe of a billion worlds. It is said much about the practices in the Kyobpa Jigten Sumgön’s writings. The vow, wishing all sentient beings had happiness and the causes of happiness, that we recited is the meaning of the mercy and compassion heart. However, it is very difficult to attain the accomplishment. Kyobpa Jigten Sumgön said when you see a lovely baby, what you feel is the mercy and compassion heart. Between these two descriptions, one is the explanation about what the mercy and compassion heart is, while the other is a perception of the mercy and compassion heart when seeing a baby. So practice is perceptible and experiential. The realm of the very high accomplishment is quite close in the Mahamudra and Zen Section, but the differences are the methods of practices.

H.H. Chetsang Rinpoche also enlightened the introductive history and the essence of the Platform Sutra of the Sixth Patriarch in the treasures of Dunhuang caves and the Japanese Buddhist Canon, including the Bodhidharma and his guru. It is said in the Kyobpa Jigten Sumgön’s Five-fold Path of Mahamudra how to practice so to be away from illusory thoughts. The Chinese character of Zen is a combination of “manifestation” and “single”. So it expresses a single and simple thought without many complicated thoughts. Of course, it is very natural that we have so many illusory thoughts when we start to perform retreats. Perhaps some thought they had not accomplished anything due to many illusory thoughts during the retreat, and felt disappointed. But many texts remind us not to think of it that way. In our daily life, we are not even aware of these illusory thoughts. We do not even recognize our own thinking. Now you meditated a little and then you were able to understand the status of mind. This explains you are actually in some kind of meditating state of mind. It is not necessary to practice meditation for a long period of time. To meditate for half an hour, you can practice it by six sessions, with five-minute for each session. As your ability to remain in the state of meditation prolongs, you may extend the period of time to eight or ten minutes. It is you who should decide and control whether to continue or take a break. Your decisions should not be overpowered by your illusory thoughts. The techniques of meditation are to practice it several times by short period. And then your meditation will be getting better gradually. After enlightening the disciples, H. H. Chetsang Rinpoche in person bestowed Dharma medicines upon every disciple of the Glorious Jewel Buddhist Center.

Afterwards, Rinchen Dorjee Rinpoche bid the farewells to H. H. Chetsang Rinpoche and left for Delhi by car with the disciples.

In the evening, the His Eminence Rinchen Dorjee Rinpoche had a banquet with the disciples at the Imperial Hotel in Delhi, India. Once again, Rinchen Dorjee Rinpoche let the disciples share their impression about the retreat, and then enlightened that Rinchen Dorjee Rinpoche could not provide you happiness -being, satisfaction, or joy. You had wasted the experience of the retreat, if you thought you’d been on vacation. All disciples talked about their own problems, but no one thought of the Four Immeasurable Minds, which Rinchen Dorjee Rinpoche has enlightened often. Prior to the retreat, Rinchen Dorjee Rinpoche had reminded that you practice it with the merciful and compassionate heart and do not just think of your own family or few people. Yet you all still have discriminating hearts. With a discriminating heart, it is impossible to cultivate mercy and compassion. Without mercy and compassion, Buddha Dharma would not exist. You certainly can feel doubtful, but should not doubt the Buddha Dharma or the Guru. You should doubt your capacity of not being able to transfer your affection into mercy and compassion heart.

All of individual disciple’s impression was worth considering because all may encounter the same problems of different degree. If you cannot settle your mind within a couple of days and mull over why you practiced the retreat, you’d wasted your time and money over it. Many others could not come to let you 51 people practice the retreat. Without the blessings of H. H. Chetsang Rinpoche and Rinchen Dorjee Rinpoche, you could not make through it. Without Rinchen Dorjee Rinpoche’s continuous offerings and preparation prior to the retreat, you would not be able to have comfortable foods and accommodations in these seven days. This retreat is to let you know what you have practiced and what faults you have made. Base on the standards of Rinchen Dorjee Rinpoche, this is not a retreat at all. Rinchen Dorjee Rinpoche’s first retreat commanded by H. H. Chetsang Rinpoche was a month long. It was not so comfortable as this time retreat. Especially, Rinchen Dorjee Rinpoche has chosen the most pleasant season in India, March, for the disciples to practice retreat.

In learning the dharma, you have to listen to what your guru said; don’t select something from them at your own interest or your valuation. All of the teachings from the guru are helpful to you. Though many people are disseminating various teachings, in the Drikung Kagyu lineage we only abide by correcting ourselves steadily and surely as a start. This morning His Holiness Chetsang enlightened that reciting sutras, prostrating the Buddha, or worship in repentance rituals are not true practices, but instead you correct yourself when it comes to dharma practice. The teachings given by His Holiness are the same with Rinchen Dorjee Rinpoche, thus it reveals that Dharma is one. Why is Rinchen Dorjee Rinpoche strict with his disciples especially? For more than twenty years, Rinchen Dorjee Rinpoche has been practicing the dharma under imaginable harsh situation and able to attain accomplishment. It is not eloquence. In tantric practices, one as a Han people has to overcome enormous difficulties in the way that he is not able to learn what he want to learn. Rinchen Dorjee Rinpoche is such cultivated and guided by His Holiness Chetsang, so does Rinchen Dorjee Rinpoche teach disciples by those strict methods. The method benefits Rinchen Dorjee Rinpoche, so it would also benefit the disciples definitely. If Rinchen Dorjee Rinpoche had been lenient to the disciples, the number of disciples would be much more than present. However, Rinchen Dorjee Rinpoche teaches the disciples at his best and with devotion of his life. Today, the Glorious Jewel Buddhist Center has been recognized as a highly reputed Buddhist Center of Drikung Kagyu. The Drikung Kaygu’s centers are strict and disciplined.  Rinchen Dorjee Rinpoche, who received the painstaking cultivation from His Holiness Chetsang, would be ashamed to His Holiness if none of the disciples could be outstanding. Therefore, this time your retreat practice is merely a beginning. This time retreat is a just a beginning. There would be more retreats to be conducted in the future, based on this retreat as a reference.

Therefore you have to think about for what you are living?  Put aside if you will be able to liberate the others, but rather if you could be of a little benefit to the others and change yourself so as having positive influence onto people nearby. To become an archetypal to the others, then you must not have any selfishness and must devote yourself with no regard of your own interest.

March 14, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 15, 2009

The His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center. This was the first puja after Rinchen Dorjee Rinpoche came back Taiwan from Rinchen Dorjee Rinpoche’s perfect completion of the 10th retreat in Jangchubling. Rinchen Dorjee Rinpoche was greeted to the venue, preceded by the procession of the sutra banners and the dharma instruments on the way covered with the flowers as well as the cloth printed with the 8 auspicious symbols, to conduct the auspicious “Lama Chopa Guru Puja” of the Drikung Kagyu Lineage. Rinchen Dorjee Rinpoche enlightened: Exoteric Buddhis does not have the Guru Offerings Puja. Guru is extremely important for Esoteric Buddhism. It is definitely impossible to attain any tiny bit of accomplishment without Guru. His Holiness Chetsang Rinpoche’s enlightenment this time is the same as that of Rinchen Dorjee Rinpoche, which affirming Rinchen Dorjee Rinpoche’s teachings: neither reciting sutras nor making repentance prostration is considered as practicing the Buddha Dharma. To practice the Buddha Dharma, guru’s instructions and corrections are a must. Then biggest problems of practicing the Buddha Dharma is considering oneself in the right or arrogance and thinking that he already knows everything. All these thoughts are wrong. The Guru looks after us every minute and every second just like the light of Buddhas and Bodhisattvas’ brightens the sentient beings all the time. Yet the sentient beings’ pure hearts are hindered by greed, hatred and delusion so they are not able to see the light of Buddha. Should a disciple leave and desert the guru, the guru will not find him back and neither does the Buddha because the causes and conditions disappear. Some people will come to the guru when they have sufferings and difficulties. Once their life has become better, they then leave away the guru. Those who practice the Buddha Dharma with such greedy thought do not have the causes and conditions with the Buddha Dharma. Those who have no causes and conditions with the Buddha Dharma can not receive the help from the guru. One disciple implored Rinchen Dorjee Rinpoche blessings to transfer consciousness of his father, who just passed away. Although Rinchen Dorjee Rinpoche began reciting mantras immediately, yet Rinchen Dorjee Rinpoche could not continue the reciting. It turned out that his father had ever criticized the guru after he met Rinchen Dorjee Rinpoche for the first time. Therefore conditions were turned away. Therefore, it is apparent that the “the conditions” are not made by the Buddha nor guru but by oneself. The true sufferings are in the three evil realms. The reason why Rinchen Dorjee Rinpoche is so strict is because Rinchen Dorjee Rinpoche sees the sufferings in the three evil realms, not by hearsay but true witness. It is very easy for us to fall down into the three evil realms because of the negative karmas we have accumulated life after life. Once we fall down there, it is very difficult to come out again.

The great Gampopa said that some people study and learn Buddhism by means of six perfections and ten thousand practices. The six perfections refer to the Six Paramitas: generosity, discipline, tolerance, meditation, diligence, and wisdom. The meaning of the ten thousand practices is not to merely practice ten thousand times, but to keep practicing them continuously. With this practice method it takes three great asamkhyeyas of eons, i.e. myriads of years, for one to attain Buddhahood. Besides, others take the path of elimination and adopt the impurity view, the mercy view, and the view of causes and conditions in order to wipe out their afflictions, greed, hatred, and ignorance. This practice method leads oneself to Buddhahood indeed. Nevertheless, one tends to become proud and forget himself in utterances while employing this method, and, therefore, finds it difficult to realize the non-differentiation of samvrti-satya and paramartha-satya. If one practices it without a Guru, he will think that he is to eliminate something. In this case, he will only be transferring the object of his clinging from one to another. The word “kagyu” in the Kagyu lineage means ”oral transmission”. It is a lineage that places emphasis on the close relationship between a Guru and a disciple by word of mouth. In terms of the Buddhist teachings, every word and sentence is transmitted by the Guru, and one cannot practice without receiving the oral transmission. If one learns the Buddhism with a polluted heart or desires, he will misinterpret the meanings while reading the Buddhist Sutras. Hence, the Kagyu Buddhist centers with strict discipline all adopt this method of oral transmission, just as the Buddha Sakyamuni himself had taught his disciples by means of oral transmissions before the sutras, disciplinary measures, and commentaries came to the world later in time. The Guru teaches with a pure heart, and the disciples will receive blessing if they listen without desires. When His Holiness orally transmits the Buddhist teachings, Rinchen Dorjee Rinpoche listens, abiding in meditation, on behalf of the sentient beings. All the oral instructions and commentaries are teachings that will enable us to attain Buddhahood. Nonetheless, one needs a highly-experienced individual to guide him, or he will not be able to induce the key points and thus fail to attain any achievements. A Guru helps us to trim down the unimportant parts of the teaching, and introduces it in a most straight-forward manner, the so called ‘strict’ instruction. We are living in an era of age deduction, and people will live an even shorter life in the future. Those who do not have faith in the Buddhas and the Guru will more likely be born in the era when humans have the shortest life span. The reason why Rinchen Dorjee Rinpoche did not pay a visit to His Holiness before the retreat this time is His Holiness Chetsang Rinpoche knows that Rinchen Dorjee Rinpoche has the capability of guiding disciples’ retreat. This is the transmission from one generation to the next. Upon the completion of the retreat, that Rinchen Dorjee Rinpoche took disciples paying a reverent visit to His Holiness Chetsang Rinpoche is to have gratitude for His Holiness for H.H.’s attention and blessings.

Inherently the beings have the same pure Buddha Nature as the Buddhas have. However, we have been accustomed to Dualism and used to differentiating between height and low, length and shortness, good and bad. Through Tantric practice, one could realize that everything is non-dualistic of inherent. “Big Seal” is beyond Four Dhyanas and Eight Samadhis, beyond entering into and emerging from Samadhi. Mahamudra is in the state of Samadhi every minute and second. The teaching of Mahamudra is that the Guru tells his disciples how to do the practice directly, without long-winded words. In India this time, His Holiness also enlightened how long the meditation lasts for is not the key point. The quality of meditation is more important than its quantity. We do samadhi practice because we need it at the moment of dying, and the time being in the state of concentration lasting for only a few minutes is enough. The approaches, processes, and knacks of Mahamudra meditation practice are different from Zen. This time, Rinchen Dorjee Rinpoche led 51 disciples, among whom there were a diabetic and some people suffered from cancers and attacks of the other diseases, to India to conduct the retreat practice. And, they all came back safe and sound, which was all depending on the guru’s blessings.

Rinchen Dorjee Rinpoche conducted “Lama Chopa Guru Puja” after giving teachings on the importance of guru. Rinchen Dorjee Rinpoche furthermore informed that there would be Vajrasattva empowerments bestowed and Four Extraordinary Preliminary Practices taught and transmitted next week. Practice of Four Extraordinary Preliminary Practices is the necessary process for stepping from Sutras into Tantras. Four Ordinary Foundations are the essence of what the Buddha had taught for 49 years. We do what the Buddha wants to well do, and therefore could be in correspondence with the Buddha. The purpose of the Buddha’s preach was not to cure people’s diseases, solve their worries or make them happy, but only in order to liberate the sentient beings’ from life and death. In fact, in which realm a being would get rebirth after death could be told from his state in the 5 years prior to his death. However, it is still possible to change from good to evil, or vice versa, if one has the causes and conditions. Hence, the last 5 years are very critical, and hence the guru is very important. Those who would go to rebirth in the three good paths would have no pain before death. Those who die of heart paralysis or die in sleep could not get rebirth in the three good paths. Reincarnation is the nature law of the universe, but not invented by the Buddha. All the practices by those who have not made up his mind to break the cycle reincarnation are useless. Who can make sure that he would get rebirth in a Buddhist family even if he had made vow to support Buddhism from life to life? Where one is going to be born and what kind of parents he will have depend on the conditions he sowed in this life. How can we be sure that the conditions we sowed in this life are all favorable? It is also uncertain to get rebirth in the Pure Land of Amitabha for those who only recite Buddha’s name but not yet attain to the Five Precepts and the Ten Meritorious Acts. So the possibility would be 99.9% for them to fall into the incarnation. So it still needs to truthfully practice and do by oneself according to what his guru taught.

Then Rinchen Dorjee Rinpoche enlightened that only by Phowa dharma can one be liberated from the realm of reincarnation without need of very deep meditation. When one practices Phowa dharma one will experience the physical and psychological reactions of dying. The states of body and mind at the time of dying of all sentient beings in the six realms of reincarnation are the same. After one has experienced this, one will not be afraid of death and can liberate oneself from the realm of reincarnation. In another words, one can go to the Pure Land freely with one’s own will. If one wants to come back to the realm of human beings to help liberate more sentient beings, one can choose the proper entrance to a fetus and reincarnate again. If one has not yet obtained the accomplishment of liberating oneself from the realms of reincarnation, one cannot completely control one’s own birth and death. The destiny of one’s future life will only be determined by one’s karma and one has no control over where one will reincarnate. Reciting sutras or making repentance prostrations at most can only let a person attain the result of rebirth in the realm of Heavens. Among the realms of Heavens, Buddha Sakyamuni has only taught Buddha Dharma in Heaven of the Thirty-Three, since the beings in the realm of Heavens have very long lives and pleasure themselves all day long such that they have not asked Buddha to teach Buddha Dharma. If one is born in a remote borderland, one cannot even have any chance to listen to Buddha Dharma. Phowa dharma was reverently brought back by Guru Rinpoche from the Pure Land of Buddha Amitabha. The dharma was originally not allowed to be transmitted widely. Rinchen Dorjee Rinpoche also does not transmit Phowa dharma easily, because if the disciple does not have sufficient virtues, merits, causes, and conditions, he will not be able to accomplish the dharma even Rinchen Dorjee Rinpoche have taught him. H.H. Drikung Kyabgon Chetsang Rinpoche had an American disciple who had just begun to learn Phowa dharma near the age of sixty and had learned for about 10 years before he died. When he died, he was sitting in front of the mandala.

The meditation of Buddha Dharma is different than that of other religions. A meditation without wisdom is not the meditation of Buddha Dharma. One only obtains wisdom when one has realized and experienced the truth of the universe, the condition originates with the nature of emptiness. One needs to make great effort to realize and experience Buddha Dharma. Therefore one should calm down and carefully contemplate on the Buddha Dharma one has heard after every regular puja. It is because of “obedience” and not having any bit of his own opinion that Rinchen Dorjee Rinpoche, a Han Chinese, not a reincarnation, nor having learned Buddhism since very young age, can be authenticated to be a Rinpoche by H.H. Chetsang Rinpoche. Rinchen Dorjee Rinpoche was not able to see H.H. Chetsang Rinpoche during the three-month retreat in Mount Lapchi in 2007. Rinchen Dorjee Rinpoche still relied on himself, based on the fact that Rinchen Dorjee Rinpoche always memorized clearly and accepted completely what the Guru said at ordinary times, to be able to use all learned to perfectly accomplish the retreat.

In Tibetan Buddhism, the Four Preliminaries must be practiced. It’s a teaching with systematic method. For those of voice hearer and solitary realizer, Mahayana, and Hinayana, the Common Four Preliminaries could be appropriate for them, while the Uncommon Four Preliminaries is not for the attainment of Arhatship, but appropriate for pursuing the bodhisattva path. The Uncommon one is Vajrayana practitioners’ preliminary foundation, which includes repentance as the first practice and prostration to Buddha as the second. One has to throw one’s five parts of the body to the ground as Full Prostration, through which the arrogance could be eradicated. We are not comparable to a speck of dust, therefore the compassion would not be generated if we do not abandon our arrogance and pride. Without compassion, the dharma is not true. Those who complete the Four Preliminaries according to the teachings would definitely possess auspicious signs, which has been proven by Rinchen Dorjee Rinpoche. The reason why disciples do not possess change is because they have not conducted practices for their mind, thus the Full Prostration would turn out as some kind of exercise only.

People in India have regarded Rinchen Dorjee Rinpoche as a moving and live encyclopedia because of his enormous knowledge with respect to the universe and its phenomena. What Rinchen Dorjee Rinpoche has not taken is to spend time in studying and in memorizing the theories and terminologies. If Rinchen Dorjee Rinpoche would like to learn and to know, the knowledge simply would be easily accessible in spontaneous fashion.

March 18, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 20, 2009

At 7PM, the His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center to conduct the auspicious Chod puja. Rinchen Dorjee Rinpoche enlightened: “Chod” puja is one of the Eight Sadhana practices of Tibetan Buddhism. “Sadhana practices” mean that if one unceasingly practices this dharma according to the teachings for his life, he will definitely be liberated from life and death and will not fall in the cycle of reincarnation. “Chod” by definition is to “cut off”, for example cutting off afflictions. Afflictions are resulted from having too much desire. One will do less evil deeds if having less desire. The Buddha can not disobey the law of causes and effects nor change our karmas, but can only teach us how to be liberated from life and death. What the Buddha had given the teachings for forty nine years is just to help all sentient beings to be liberated from life and death. Attending the pujas is not to ask for better health or to satisfy our desire but is to be on behalf of the karmic creditors. Our karmic creditors are our related family members in our past lives. If we do not help them to be released from the sufferings, then they will have resentment. Parents are the closest people to us. We have one father and one mother in each of our lives. If one has been reincarnated for ten thousand lives, he then has twenty thousand fathers and mothers in suffering of reincarnation. If one has been reincarnated for twenty thousand lives, he then has forty thousand fathers and mothers in suffering. Our parents in our past lives who are in sufferings certainly will ask for help from the people who have the deepest causes and conditions with them. They cannot tell those who have no causes and conditions about their sufferings. Therefore if one often has ominous dreams such as nightmare in which he was chased or beaten, or has difficulties in communicating with the family members, or has suffered unknown sickness or pain, there must be his family members whose consciousnesses have not been transferred well are giving him the signals. People in sick will hope their children who are closer to them to take them to see the doctor. In addition, those who had the causes and conditions with the parents or had been harmed by them will all come to you, too. That’s why you may suffer high blood pressure, heart disease, diabetes or cancer. Why the killing karmas of the ancestors’ are related to us? In fact, if we do not have killing karmas, we would not be born to such a family. The members of a family whose ancestors had serious killing karmas will definitely be ill constantly, short-lived, abandoned and betrayed by other family members, and their prayers will never come true!

Rinchen Dorjee Rinpoche gave an example. One of Rinchen Dorjee Rinpoche’s friends and his father loved hunting such as hunting birds. Thereafter, his father had a stroke and his hands, like bird’s wings, were curled in front of the chest. His mother fell down and fractured her pelvis. She couldn’t even sit and was only able to crawl on the floor, just like an injured bird crawling on the ground. This friend died from burst blood vessels and his two sisters were not married eventually. Therefore his family did not have any offspring who could succeed. We are suffering from what we have eaten to repay every single bite. Although one has adopted a vegetarian diet, he merely stops making evildoings and still has to repay what he has done in the past. Even a single drop of blooding is related to one’s karma of killing. A practitioner is not afraid of the occurrences of unfortunate incidents that are to repay his debts. Even though he acquires the cancer, it is possible that all the debts in his past lives will be paid off by it. Therefore as being said before, Rinchen Dorjee Rinpoche knows to which realm a person will attain rebirth after his death just by how he lives in his last five years. If one suffers a lot and has undergone surgical operations with many complications, he will fall into the hell realm. We will start living in the way of the realm that we will attain birth in our last 5 years. Just as we are preparing the immigration, we will prepare the passport as well as learn the local language of that country and culture etc.

The Buddha advised us not to eat the meat of the sentient beings, and even a famous Christian hospital in Taipei requires its doctors, nurses, and patients to adopt a vegetarian diet. If one eats meat, he does not have faith in the Buddha at all. The reason why he prays the Buddha is simply that he asks the Buddha to be at his service. Being a vegetarian has nothing to do with practicing Buddhism. Nevertheless, at least it indicates that one recognizes the fact that he shouldn’t be so ruthless.

The mercy and compassion that Buddha Dharma depicts about is not love. Love is for the specific objects. For example, some people love their pets dearly but have no feeling for other animals, or some people adopt stray dogs or cats. These all are for the specific objects. But why don’t they adopt homeless person?  Aren’t the homeless people poor? For another example, the Gods in some religions only love and protect their believers, but desert or exclude those who do not believe in them. All of these are different from mercy and compassion. “Mercy” is to give good things to the suffering sentient beings and to replace the suffering of sentient beings with self own happiness. “Compassion” is to help the sentient beings be liberated from the suffering ocean. The guru who is able to conduct Chod must attain the so-called “great mercy of void conditions, great compassion of the equal body”. The “great mercy of void conditions” does not mean to help those who do not posses conditions with a mercy heart. Buddha is not able to liberate all of the sentient beings nor is able to liberate those who have no conditions. The “void conditions” here means that Buddhas and Bodhisattvas liberate the sentient beings without attachment, and with wisdom of emptiness realizing that everything arises and ceases from causes and conditions. The Buddhas and Bodhisattvas liberate the sentient beings by equality of Buddha-Dharma, without differentiation of human races, religions, the good or the bad, the rich or the poor. Mercy only arouses after the accomplishment of “void conditions”. “Great” means for the sentient beings universally, being able to help all the sentient beings in the Six Realms, and not only able to help human beings. The “equal body” means that the essences of the sentient beings are as pure as that of Buddhas and Bodhisattvas. But why Buddhas do not have afflictions? Why Bodhisattvas could replace the affliction with bodhi to help the sentient beings at all costs? Why are human begins unable of these? It is because that the pure natures of human beings are concealed by the cravings of greed, hatred, delusion. Buddhas and Bodhisattvas use Buddha Dharma to help the sentient beings to eliminate the defilement, and then human beings could be liberated. It takes long-term training to attain the accomplishment of “great mercy of void conditions, great compassion of the equal body.”

The ordinary human beings can’t experience the sufferings of reincarnation. However, the sensitivity of the beings in the realms of Heaven, Asura, Hungry Ghost, and Hell, is one hundred times, one thousand times, or even ten thousand times of that of human beings’. Especially, the beings that are suffering in the three evil realms clearly know who could help them and who could not. So everyone who comes to attend today’s Chod puja, in fact, is brought here by your karmic creditors who have causes and conditions for many past lives with you. They are doing this since they know that Rinchen Dorjee Rinpoche’s Chod dharma can help them. There ever was a seriously ill patient who listened to the recording tapes of “repentance” enlightened by Rinchen Dorjee Rinpoche every day in the hospital. When he once stopped listening for about one to two days, immediately two ghosts came to ask him to continue playing the tapes. So do not think only human can listen to Buddha dharma. Those beings even want to listen to recoding tapes of dharma, let alone attending a puja. If a practitioner wants to liberate beings from the realms of reincarnation, he must have enough compassion and merits. Only through the merits obtained from wisdom, together with the immense power of compassion, one then can help the beings in the six realms leave the ocean of suffering. A practitioner cannot learn this Chod dharma without cultivation of twenty years. And even one can learn Chod dharma without it, one may not be able to attain the accomplishments of Chod dharma. This dharma originated from the text in the Large Sutra on the Perfection of Wisdom (Mahaprajnaparamita Sutra), and the practitioner must develop wisdom realizing emptiness. If the practitioner does not realize the emptiness, he will not be able to practice the Chod dharma since he needs to contemplate with the compassionate emptiness that his body is manifested into nectar to offer all sentient beings. If an attendee of this Chod puja has a purified heart, he will be able to see beings eating Rinchen Dorjee Rinpoche’s body, and even see Rinchen Dorjee Rinpoche’s body disappeared. The Chod dharma consists of Phowa dharma and Tantras. One practice of Chod dharma is for self-practice. After the practitioner attain accomplishment of that practice, he could start to practice the other Chod dharma to liberate beings.

It is depicted in Buddhist sutra that the number of beings in the realm of hell is as many as the amount of snowflakes falling in a snow, the number of beings in the realm of animal is as many as the amount of sands in the Ganges, and the number of human beings is just as many as the amount of sands held in one’s hand. The number of human beings is increasing right now for they are coming from the three evil realms for revenge. From the historical point of view, almost all countries had had devastating wars except India. Although Buddhism has declined in India, many other religions still advise their followers to have a vegetarian diet there. So we have not heard any big disasters of earthquakes or volcanic eruptions happened in India. The so-called “free life” should be no killing of live animals. The bad habit of eating meat which must be corrected is inherited from habits in the realm of animal of past lives. Now we have opportunities to learn Buddha dharma; we should listen to Buddha’s teachings so that we could continue our virtuous conditions with Buddha dharma, Buddhas and Bodhisattvas, and all beings.

Some people enjoyed having meals at restaurants called “all you can eat until vomit.” Such enjoyment actually is damaging one’s merits, because one needs intravenous injection afterwards to recover from the devastating health due to the vomiting. An old saying teaches us to eat 7 point full is to save some merits for the future. Some could not eat anything because some have exhausted all of their blessings and will fall into the realm of hungry ghost. How long the life last is not important and it does make difference between living 2 more years and living more 20 years. The point is if there is enough time to repay the debts. One’s biggest responsibility of this life is to repay debts and kindness accumulated in past lives. One was born in this human realm for one has to repay debts or kindness, unless one is a Bodhisattva reborn here to help sentient beings. Each one here is has debts to repay. Through attending all kinds of pujas, one will be able to pay such kind of debts off. The word enlightenment has 2 meaning. The first meaning is to re-attain one’s purified wisdom. The other one is that Buddhas and Bodhisattvas would manifest the things of the universe, including auspicious, painful, and all kinds of circumstances. Buddhas would also manifest the consequences of the evildoings. When believing in the fact that Buddhas and Bodhisattvas can help you, you will be helped. Don’t limit the ways how Buddhas and Bodhisattvas would help. It’s a bribe; if one prays to Buddhas and Bodhisattvas to fulfill one’s wish, one would become a vegetarian. Don’t’ threaten Buddhas and Bodhisattvas, either. It is not important when you would be helped because we had committed evildoings for a fairly long period of time and it certainly takes some time to solve. Thus, the influence of Buddha Dharma is gradual. Therefore, it is impossible to learn Buddha Dharma without determination, patience, and persistence. The way Rinchen Dorjee Rinpoche practices Buddha Dharma is full of willpower, perseverance and patience, otherwise it’s impossible to perform a 3-month retreat at such a secluded area in the Lapchi mountain. Rinchen Dorjee Rinpoche believes that Buddhas can help all sentient beings and knows that mundane affairs are in fact trifling. It is because Rinchen Dorjee Rinpoche has realized the sufferings of the three evil realms. In comparison, the pains in the human realm are insignificance. During the 3-month retreat in the Lapchi mountain, Rinchen Dorjee Rinpoche once had contemplated the torments of the sentient beings reincarnating in the six realms. For this, Rinchen Dorjee Rinpoche was sobbing with great sorrow for a whole day. Siddha Milarepa once said it is nearly impossible even to think of the agonies of the sentient beings reincarnated in the six realms. It is much too excruciated. Every one of us had been reincarnated in the six realms for countless lives. Only can Buddhas know one’s individual past lives since the genesis. It is not even Rinchen Dorjee Rinpoche who can perceive all of our past lives.

Rinchen Dorjee Rinpoche reminded us: after attending the pujas, whatever happens to us, good or bad, is beneficial. Through this kind of practice, one will be able to understand the meanings of Buddha dharma. If one’s wish is to liberate all beings from suffering, one will be able to correspond with Bodhisattvas’ vows. We ought to believe that whatever happens to us is good after attending pujas. Do not presume any stances or bound yourself in any circumstances. One declares Buddha dharma is ineffective, because what happened cannot satisfy one’s desire. That is denigrating Buddhism. Rinchen Dorjee Rinpoche’s thumb was crushed and bruised before this time retreat. Rinchen Dorjee Rinpoche felt pleased with it because Rinchen Dorjee Rinpoche knew the accident was to repay some debts. Rinchen Dorjee Rinpoche is still paying back debts even till nowadays. You can’t listen to Buddhas’ words and follow it because you still have cravings. The Buddhas’ words be helpful to all beings related to you in past lives if you could listen to these teachings and follow them.

It is very rare to have such a tantric puja with one thousand attendees today. This means the puja has been confirmed by Buddhas, Bodhisattvas, and Dharma protectors. While many Buddhist temples are looking for believers, Glorious Jewel Buddhist center is seeking disciples. Even if a believer will not continue to come after attending pujas a few times, Rinchen Dorjee Rinpoche still had taught him or her Buddha dharma. One should accept Rinchen Dorjee Rinpoche’s enlightenments. If your mind is distracted, you should think that there are still numerous beings not having the mertis to attend this puja. And we should wish that all beings can be helped because of our attending. If sentient beings are in suffering, we will not live well either. We are part of the cells of all beings. If we attend the pujas on behalf of them, our mind will be less distracted. This practice is to develop our mercy and compassion heart. It is very important to attend each of pujas in which we could practice precept, meditation, and wisdom.

March 21, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 22, 2009

The His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center to conduct the auspicious Vajrasattva Empowerments puja and also took fifty-one believers to seek refuge as disciples. Rinchen Dorjee Rinpoche enlightened: There is no empowerment for Exoteric Buddhism. Empowerment means to authorize you could practice the dharma of this yidam. The Buddha, Bodhisattva or Dharma Protector that you practice is your yidam. What empowerment means is like a king crowns the princess. In ancient India, the king held the treasure jar and poured clean water on the head of the princess to symbolize the princess was throned. Therefore empowerment of Buddhism means to inherit the Buddha Dharma and then propagate furthermore. The first fundamental element of empowerment is the yidam for that empowerment. Second is having a guru who has attained the siddhi of a Rinpoche. A guru who does not have enough merits and virtues can not give empowerment, either. Giving too many empowerments will hurt the guru’s own body, too. The mantra practice starts from the effect ground. Every sentient being originally was born with the condition to become a Buddha. However, to develop this condition to become a Buddha is not an easy task. Just like mining that it must keep digging into the deepest part of the mountain and also requires polishing, etc. There are not many people who are qualified to mine. There is also Great Rinpoche or Rinpoche. The difference between Great or Small is not determined by age or whether the Rinpoche is a reincarnated one or not. It is determined by whether the merits resulting from the practice have appeared or not. Reciting the mantra without receiving the empowerment in advance is not able to attain the accomplishment of enlightenment. It means that it is not possible to be liberated from solely reciting that mantra without empowerment.

As stated in the Fifty Stanzas of Guru Devotion, after a disciple has received an empowerment and an oral transmission from his Guru, he must have everlasting reverence to his Guru. Should his reverence change even a tiny bit, the blessing from the Guru will break off immediately. It is impossible to attain any accomplishment of the tantric practices without the Guru’s instruction and supervision. It is also impossible to eliminate the karma accumulated in this life only reciting the sutras and attending the repentance ceremonies without the blessings from the yidams and the Guru. The guilt of denigrating Guru is much more serious after having receiving an empowerment from the Guru. Hence, Rinchen Dorjee Rinpoche doesn’t give empowerments easily. The empowerment works by practicing followed it. Otherwise, he will not be liberated by himself just like one of Rinchen Dorjee Rinpoche’s friends who could even with over a thousand empowerments.

A Guru who gives empowerments needs to have perfected his own tantric practices and has granted his Guru’s permission to bestow empowerment. In order to bestow this empowerment, Rinchen Dorjee Rinpoche has already been the venue this morning to practice preparatory rituals, i.e. to charge the energy, so as not to be harmed by giving the empowerment to nearly one thousand people.

We wish we could benefit all the sentient beings and attain perfect Bodhichitta. That’s reason why we receive an empowerment. It will be no use if we receive the empowerment with a motivation to gain self-benefit. Some disables attend the pujas, hoping that their own problems can be solved and that people will be nice to them. This is not an adequate way of thinking. They should realize that their physical difficulties were caused by the debts owed to the sentient beings and was done by themselves, so it is necessary to show great repentance and repay the debts on behalf of the sentient beings. The so-called Bodhichitta means that one doesn’t do anything for himself, but for the sentient beings. If one has pure faith, he believes in the causes and effects. He feels neither happiness nor sorrows when all sorts of karmic effects manifest. While one is receiving an empowerment, he shall not have any doubts, lose the wish for the Buddhist teachings, be in lethargy, consider this practice difficult to carry out, all of which are included in the etiquette of Vajrayana.

In the following, Rinchen Dorjee Rinpoche began to bestow the empowerment of Vajrasattva and left the throne to personally empower the disciples and believers, which more than 900, one by one with a Precious Vase. Furthermore, Rinchen Dorjee Rinpoche enlightened that after one receives the empowerment of the body, the accumulated and contaminated bad habit and chi on his body are all purified and cleaned, and the conditions for attaining Nirmana-Kaya are accomplished. After one receives the empowerment of the speech, the accumulated and contaminated bad habit and chi on his speech are all purified and cleaned, and the conditions for attaining Sambhoga-Kaya are accomplished. After one receives the empowerment of the mind the accumulated and contaminated bad habit and chi on his mind are all purified and cleaned, and the conditions for attaining Dharma-Kaya are accomplished.

Vajrasattva is the Sambhoga-Kaya of Buddha Samantabhadra. Sambhoga-Kaya is to liberate Bodhisattvas. To attain the state of Bodhisattva, it needs to purify the karmas accumulated from life after lives. If one asks for virtues of the human and heavenly gods, Sutra recitation or repentance making is enough, but he then only could get rebirth in human or heavenly realm. One must does Vajrasattva practice if he wants to return to this world on the wings of his vows. Vajrasattva is needed for all tantric practice. At the moment of death, we need the help from Vajrasattva. Vajrasattva is also included as the Yidam of Phowa Practice. “Hundred-Syllable mantra” is the heart mantra of the Vajrasattva and is the heart mantra of 100,000 Buddhas. Heart mantra represents all the merits and virtues, activities etc. of the Yidam of Buddha, Bodhisattva or Dharma Protector. Sutra says that one has to think Buddha constantly. Mantra recitation is to think Buddha’s merits and virtues, activities, power of wishes, mercy and compassion. Buddha would not know if we think of Buddha with desires. Buddha only knows when we think of Buddha with repentance heart. Four Uncommon Preliminary Practices include 100,000 times Vajrasattva recitation, which represents that one recites a hundred million times heart mantra of Buddhas. Therefore, the effect is very fast. Contemplation of the Yidam and Guru are equal with no difference. During the process of empowerment, also contemplate that the Vajra Dharma Brothers receiving empowerment in the same time are the Yidam of the mandala.

Vajrasattva is holding a bell and a dorje in his hands, with blue hair. The hairs of all Yidams of the Buddha Division are blue. Everyone received Vajrasattva empowerment. From now on till attainment of Buddhahood, everyone has to constantly take Vajrasattva as his Yidam. (We may have Yidam more than one.) Spare no efforts to recite with the power of heart. We have to abandon all the evil of body, speech and mind and try your best to do virtuous deeds. To take vow to receive and keep as Dharma and to make offering to the Yidam and Guru with our own wealth and virtuous roots. Because we are the family of the Yidam and Gure, we ought to make offering and thus could be together with Guru’s merits of doing virtuous deeds. Offer all the merits from mantra reciting to Guru. In order to attain success, dedicate one self as the receptions and usage. From now on, we only have Guru, Yidam, Buddhas and Bodhisattvas in our life, because we need Guru’s help for the transformation of body in the future. Without Guru, one might have been dead, so the body does not belong to us. One should make use of his body to learn and practice Buddha Dharma and benefit the sentient beings. No need to cherish the body of karmic retribution too much.

After the perfect completion of the empowerment, Rinchen Dorjee Rinpoche held refuge ceremony for fifty-one followers and enlightened the advantages of taking refuge. These advantages are, becoming a Buddhist, becoming a support of precepts and disciplines, no harm from non-human beings, reducing or eliminating all bad karma, increasing assets of virtues and merits to a vast amount in one’s heart, no falling into the three evil realms of reincarnation after death, auspicious path of Buddha dharma arising in one’s mind, practicing Buddha dharma until becoming a Buddha. After taking refuge, one should keep an eye on the following things; one should not pray and prostrate to heavenly gods; one should not kill any sentient being; one should not rely on the support of other religions; one must respect Buddha, Dharma, and Sangha; one should not give up one’s refuge precepts; one should make offerings regularly. It is enlightened in Mulasarvastivada-vinaya that if a disciple does the following five things: not believing in causes and effects (i.e. thinking one’s karma can be eliminated after repentance), slacking, harsh words (especially vilifying the guru), feeling no shame, getting close to evil friends (giving up learning methods of liberating himself), the guru will, in turn, treat the disciple with the following five things: no speaking, no teaching, no sharing, no giving tasks of charity, and no staying in the same room. If a disciple does the following things, the guru will not bless him. They are, quarreling with the guru, not accepting and servicing the guru, not respecting the guru, not praising the guru, not prostrating to the guru, disparaging or abusing dharma protectors, not glorifying of the guru’s merits, not getting close to the guru, and being angry with the guru. A disciple must keep the five precepts: no killing, no stealing, no harsh words, no committing adultery, and no drinking wine. There are gods of precept coming to protect you for each of precept you keep. And you should always contemplate that the sufferings in the three evil realms of reincarnation is like that of inside a fire pit. The rituals of entire refuge ceremony were simple but solemn, and had profound meanings.

Finally, Rinchen Dorjee Rinpoche gave the new disciples an oral transmission of the exclusive Dharma Protector of Drikung Kagyu, “Grandma Achi”. Protector Achi is the grandmother of Lord Jigten Sumgon. To pray for having a son, Achi’s parents walked all the way from QingHai to Nepal to circulate around Buddha Sakyamuni’s Stupa. They dreamed of a fairy reincarnating to the mother’s womb in the night, and gave birth to Achi. Achi even picked herself a lay Yogi as husband, and they eventually had a grandson Jigten Sumgon. A Dharma Protector protects Buddha Dharma and help people’s practicing. Protector Achi has achieved Buddhahood and is a Protector of Wisdom, who has vowed to protect Drikung Kagyu disciples. But only those who are truly qualified as disciples will be protected. After the tea is offered to Protector Achi, you should not drink the tea, but rather pour it into the sewer. Those beings living in the sewer that are touched by the offering tea could get liberated from the suffering at the Animal realm earlier.

March 24, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 25, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at Glorious Jewel Jewellery Company.

March 29, 2009

The regular puja was held at the Glorious Jewel Buddhist Center, Taipei. Disciples and believers listened with reverence to the audio recording of “Buddha Dharma is difficult to hear” teaching which was enlightened by Rinchen Dorjee Rinpoche on December 22, 2002. Rinchen Dorjee Rinpoche first enlightened that at any time in the Buddhist center the lay people can never stand in front of the ordained people and turn their backs before the ordained people when giving prostration to the mandala. It is a must courtesy to give ordained people first priority and respect them because they can abandon all worldly things and appear as ordained people. It is forbidden to bring any food to the Buddhist center and eat inside. We must help each other care for kids of others. Also we must know how to conduct ourselves in society and be polite. Today we can obtain the human body and have the virtues accumulated from lives to practice the Buddha Dharma here. If we don’t cherish, none of us will know when we will attain rebirth as a human being in this world again. Even Rinchen Dorjee Rinpoche comes to this world again after four hundred years from Rinchen Dorjee Rinpoche’s last life. Despite how well Rinchen Dorjee Rinpoche had practiced, it was not until when Rinchen Dorjee Rinpoche was 37 years old that Rinchen Dorjee Rinpoche started to practice the Buddha Dharma again. If there had not been teachings from spiritual friend, Rinchen Dorjee Rinpoche’s life would have been wasted. Rinchen Dorjee Rinpoche often teaches us: Learning Buddhism is a big thing in life and it is more important than anything else! In this life the so-called fame, wealth, family and children, all these are related to the law of causes and effects as well as the law of causes and conditions. Learning Buddhism does not make confliction against them. Do not think that learning Buddhism will have bad influence to your business or family. We must listen to the Buddha Dharma with a pure, longing and wishing heart. One person come listen to the Buddha Dharma will bring all his family members and karmic creditors from life after life to listen together too. There will be one hundred times, one thousand times more sentient beings that come to listen and gain benefits. If all our hearts hope to help all sentient beings to be liberated from life and death, then the power of this puja will filled the boundless space so all sentient beings in the six realms and ten dharma realms are able to listen to the Buddha Dharma.

Rinchen Dorjee Rinpoche has given the enlightenment about the Thirty-seven Practices of Bodhisattva in details. If a Buddhist disciple cannot conduct true practice and regard the Thirty-seven Practices as his own guidelines in being a human, he will definitely commit evil. Any thought that doesn’t benefit others are considered evil. Every spiritual friend hopes that the sentient beings may be liberated from the cycle of births and deaths. To recite the names of the Buddhas or to attend pujas and repentance ceremonies cannot be liberated from the cycle of births and deaths but only accumulate one’s merits. In order to be truly liberated from the births and the deaths, one must be able to come down off his high horse so as to go through the challenge of births and deaths and to gradually realize what the sufferings of reincarnation is. Otherwise, he cannot experience the Buddhist teachings in his inner world. It is because your habit in past lives which is deeply attached to self is hard for you to put it down nor change it easily. Therefore, the Buddha Sakyamuni had to bestow his teachings for 49 years on Earth. That’s also the reason why so many great Bodhisattvas and teachers have been propagating the Buddhist teachings in the past thousands of years, hoping that the sentient beings would listen and accept. The four preliminary practices are extremely important to those who are learning the Tibetan Buddhism for the sake of their future tantric studies. Rinchen Dorjee Rinpoche once told a good friend the tantric practices that Rinchen Dorjee Rinpoche was holding. This friend later visited Mainland China and consulted a Tibetan practitioner. The Tibetan told him that those tantric practices would not be transmitted to people of Han lineage. Rinchen Dorjee Rinpoche has very special causes and conditions with His Holiness Chetsang Rinpoche, and thereby has acquired many tantric practices which can not even be obtained by a Tibetan. The learning of all the practices has been carried out in order to benefit the sentient beings, hoping that the sentient beings are willing to accept the assistance.

It is quite rare to attain an optimum human form which can not be obtained without the practice of the ten virtuous deeds in his past lives. It is also very rare that only human beings can practice Buddhism among all the sentient beings. Besides, only the humans on Janbudvipa, Earth, among the four dvipas are able to hear the Buddhist teachings. The body itself is the manifestation of the karmic effects in our present and past lives and is a jewel. It is not for you to enjoy, but to make it an instrument for learning and studying Buddhism. Nāgārjuna once said that orthodox Buddhism can’t be learned by those who are born in the realms of hell, hungry ghosts and animals, extreme lands, the long-life realm of the gods, the realm of evil views, the realm where the Buddhas do not reside, and those who cannot hear or speak.

The so-called Ten Assets refer to five internal assets and five external assets. According to Nāgārjuna, the five internal assets are as follows. First, the human body. Second, the birth on the Middle-earth. Third, the intact organs. Fourth, not committing severe crimes. Fifth, the faith. If one attains the human form and is born in an area where the Buddha, the four groups of followers (catasso parisa), and the disciples take residence instead of the land of extremes, it is called the Birthplace Asset. If one has normal organs and limbs without defects, it is called the Organ Merits Asset. (It is earned through practice in one’s past lives. Whether you are ugly, beautiful, tall, short, dark, white, fat, or thin has something to do with the offering and the practicing of generosity one has done in his previous lives. As stated in the Sutras, one who conducts true practice will change both internally and externally. It is the change of heart that alters one’s appearance. Even the body odors can disappear.) Whatever one has or uses was earned through practice in his previous lives. Only when one practices now will he get a decent appearance in his future life. All the appearances of the Buddhas and Bodhisattvas are perfect.

The second is that one does not made evildoings. One can not commit the Five unintermitted karmas (namely, matricide, parricide, killing an arhat, shedding the blood of a Buddha, and destroying the harmony of the sangha) in this life and he likes doing virtuous deeds (among which the most important is to rejoice accordingly in others’ merits and virtues. That is, one rejoices and praises from his heart and speech when he sees all merits that his Guru or practitioners has done to benefit the sentient beings.) Seeking refuge is the beginning to cease and abstain from evil and to practice virtue, which is the so-called “completeness of supreme mind consciousness.” One could obtain a precious and perfect human body in this life is due to his purely keeping precepts, making offerings, etc. in past lives. In general, however, there are few people, after owning a precious human body, are able to keep precepts. As long as a conflict of interest exists, it is easy for them to break the precepts. Hence, we extremely need the supervision and direction from Guru. Among those who observe precepts, there are even less people who could attain purity – that is, the reason why they observe precepts is not to look forward to obtaining something, but is to be the teacher of the men and gods in the future, and to practice perfectly on the Buddhist path. If one who already has taken refuge breaks the precepts due to disobeying the vows made to his guru all the times, his life will not be smooth definitely. It is depicted in Sutra texts that you would still fall down into the evil realms if you do not keep the precepts, although you may be learned. In addition, you would not be saved even if you have listened to Buddha Dharma very much. As long as you forget the teachings from your guru, the little merit of your practice will vanish right away, and you can never alter your karma. Your karmic creditors would come back to disturb you again once you do evil even after you take refuge.

If one is able not to transgress the precepts after he receives them, the orthodox Dharma lineage would flourish more and more and be able to overcome all evil forces. Therefore, we must observe the precepts, including the Five Commandments, all the vows you make to your guru, and all the precepts you promise to the Yidams. If the disciples do not keep the precepts, the Dharma lineage and even their Buddhist center would be in decline. A thriving Buddhist center is from the guru’s holding precepts and asking the disciples to hold, too. A thriving center does not mean that it is very rich but that there are more and more people who truthfully learn and practice Buddha Dharma in the venue, and all inner and outer demons would be overcame. Even if we could not hold well the precepts of liberation, we have to keep the other precepts with all our efforts and strength. One has to repent at the moment he transgress the precepts, and never commits again in the future. One who observes precepts with arrogance will fall into the demon realms. But those who make a mistake, are scolded, repent, and never commit any more are better than those who are arrogantly holding precepts. It is because when one knows he is wrong, he would not fall down into the demon realms. Hence, we should always rejoice accordingly on those who are observingthe precepts, and we should feel that we are able to observe the precepts, too. We have to constantly repent, reform, and rejoice accordingly. One needs to make repentance before he attains Buddhahood. There must be something wrong with him since he has not attained Buddhahood and benefit the sentient beings yet. If one considers he is not wrong, and he makes repentance only in hope of that his karmic creditors would not ask for trouble so he could live a good day, thus, the repentance he made is useless. Many people thought that making repentance is to let the karmic creditors leave away, which actually that is not correct. It is only to let them stop disturbing you, as you have not attained Buddhahood, they could not attain Buddhahood accordingly. On the other hand, if you resolve to learn and practice Buddha Dharma and benefit the sentient beings, your karmic creditors would become your protectors. Vajrayana is the heart of Buddha, is to take hardships for the sentient beings without a complaint. Before attaining Buddhahood, it is normal for us to fall ill, have some accidents, and from which it is our karmic creditors reminding us to practice Buddhism. Sometimes when we get sick, our guru conducts a Dharma to release the pains or even let us recover. It is our guru let our longevity prolonged so that we could, in the limited lifetime, achieve enlightenment and be liberated from the cycle of birth and death. We have to appreciate and praise the one when we see him doing something virtuous and even only a little beneficial to the sentient beings. We have to rejoice accordingly from our heart even we do not speak it out. Rejoice to those who are keeping precepts, and you would be in the same virtuous ocean of it.

Even if one has cultivated a large amount of virtues in this life and will be able to rebirth in the realm of Heaven in the next life, one still cannot be liberated from the repeated cycles of rebirth and death. So Avatamsaka Sutra says that it is very precious to obtain a human body and it is even more precious to have the leisure and pure and perfect opportunities to listen to Buddha dharma. The so-called “Middle-Earth” is actually Bodh Gaya which is the place of Gautama Buddha’s attainment of nirvana (enlightenment). If we do not have the five material faculties (Indryia), we cannot become a device of receiving precepts and will not have the virtuous conditions to hear, contemplate, and practice Buddha dharma. Some people were born into a family with a profession of hunting, fishing, or aquaculture and thought that their lives were destined could not be changed. Thinking this way means that they did not have the hearts of repentance. You maybe did evil things in past lives and have continued to make evildoings in this life. But you can change it. Some people were born as prostitutes’ children or practiced non-Buddhist religions since childhood. Their three gates of body, speech, and mind are contrary to the doctrine of Buddha dharma, so it is vey difficult for them to hear Buddha dharma and is very easy for them to commit the Five unintermitted karmas. A person of non-Buddhist religions cannot be liberated from reincarnation no matter how formidable he is. So we mush have complete faith to Buddha dharma. These, mentioned above, are called the five “internal assets”.

Nagarjuna said that the five “external assets” are Buddha appearing in the world, Buddha enlightening all beings with Buddhism, Buddhist teachings abiding for people, large gathering of followers, and merciful heart to benefit others. We live in during the time when Buddha dharma still remains in the world and there are still many great masters who continues to propagate Buddhism. They are Buddha, Buddha dharma, and masters spreading Buddhism to teach us with their merciful hearts. Buddha’s teachings will still be here for another twelve thousand years. After that, it will take five billion years to wait for Maitreya bodhisattva’s rebirth and then his attaining Buddhahood. If one were born within the period of those five billion years, one would not be able to hear any Buddha dharma and would be reincarnated repeatedly. We are born in the “kalpa of brightness” when there are supreme masters teach Buddha dharma. So we should pray for gurus to turn the Buddha wheel constantly. It is rare and precious that not only Buddha enlighten the dharma but also the dharma remains in this world. Now Buddhism is still spreading in this world, so we call this the “external asset of dharma abiding in the world”.

Although the Buddhist teachings remain, they will be very hard to be learned if there no one to uphold and teach them. Now there are gurus upholding and teaching Buddha dharma, so we call this the “external asset of going along with the Buddhist teaching”. When we start to practice Buddhism, it is even more precious that we can put down all attachment to the family and calm down our mind to listen, contemplate, and practice the dharma diligently. We call this the “external asset of superior intent”. The act of “putting everything aside” is not very easy for a layman to do, not like ordained people who have completely cut off all their attachment about their families and careers. We, laymen, will always have all these attachment before we die. But this may not be so bad. Ordained people still have other afflictions. For Vajrayana, afflictions is not poison. It will let us realize the sufferings in life and make up our mind to practice Buddha dharma, so all of relatives as well as career are our venues of practicing Buddhism. We will have a great venue to practicing the dharma if we can continuously live our family and professional lives by following the doctrine of Buddha dharma, influence ourselves gradually, and influence other people to learn Buddhism. Our venue of practicing Buddhism is every day of our lives. Using Buddha dharma to face the troubles of our everyday life is just practicing the dharma. If your parents do not let you practice Buddhism, this means that you do not have enough filial piety, there are many things you have not done well, and you had prevented other people from practicing Buddhism in past lives. It is a good thing to practice Buddhism. And you should not be afraid of letting other people know this and you should not practice Buddha dharma covertly. One of Rinchen Dorjee Rinpoche’s friends once joked, “Have you done too many bad things to be a vegetarian?” Rinchen Dorjee Rinpoche just replied, “Yes, because I have eaten a lot of seafood before.” If you can admit your own faults, other people will not speak about these mistakes again. If you can let other people know that you have a lot of faults and practicing Buddhism can correct them, other people will definitely let you practice Buddha dharma. However, you are all afraid to say so.

It is depicted in “Words from the Mouth of Samantabhadra Lama” that, not having the favorable conditions to be gathered in by a spiritual friend, we could not realize Dharma Nature thoroughly, even if we have taken refuge. Therefore we have to follow the adoption of Good and Wise Advisor. These 5 items can only be endowed by other power are hence called 5 external assets.

A Kalpa is the age of that a container world (a planet) goes through manifestation, maintenance, destruction and emptiness. It is called bright kalpa when Buddha appears and is called dark kalpa when Buddha does not appear. The Sutra says that a long time ago, there was a “present fortunate kalpa”, and there have been 4 bright kalpas and 1,400 dark kalpas since then. It is thus obvious that it takes the such a long period between the bright kalpas. The sentient beings were suffering without Buddha appearing. And it was also a limited number of sentient beings who could listen to Buddha Dharma in the 4 kalpas. Therefore, it is very rare for you to have such a precious opportunity to meet Buddha Dharma abiding in the world, and a Guru as well as and a Buddhist center to propagate Buddhism in accordance with Dharma. Rinchen Dorjee Rinpoche took himself for an example. If Rinchen Dorjee Rinpoche had not learned and practiced Buddhism at the age of 37, Rinchen Dorjee Rinpoche’s life might have been over. If Rinchen Dorjee Rinpoche had not come to Taiwan, Rinchen Dorjee Rinpoche might not have learned Buddhism. If Rinchen Dorjee Rinpoche had successfully sold out the jewels and earned the money at his age of over 20, Rinchen Dorjee Rinpoche might not have come to Taiwan. Both Drubwang Rinpoche and His Holiness Drikung Kyabgon Chungtsang confirmed that Rinchen Dorjee Rinpoche had very profound conditions with Drikung Kagyu in his past lives, and of which it is the power constantly leading the latter half of lifetime of Rinchen Dorjee Rinpoche. However, ordinary people do not have such deep causes and conditions, so this time you have the causes and conditions to come to Glorious Jewel Buddhist Center of Drikung Kagyu Lineage, you must seize the opportunity. Do not give up easily and waste this life.

Originally Buddha Sakyamuni had no intention to liberate the human beings on earth who are stubborn and obstinate, difficult to tame, and difficult to subdue. It was because of the supplication by Sakra Devanam Indra and Maha Brahma that Buddha Sakyamuni turns the Dharma Wheel. Therefore it definitely requires supplication in order to hear Buddha Dharma. When requesting Rinchen Dorjee Rinpoche to help with Dharma, one must speak out the request by oneself, because Rinchen Dorjee Rinpoche could not help without proper conditions. All gurus abide by the percepts of Samaya, and hence Guru will surely help if one speaks out his supplications. When learning Buddhism, one should not request for retribution of the present life and short-term pleasure and comforts. If you firmly determine to get liberated from life and death, then your karmic creditors will also help you, and your mundane affairs will become smooth. If you do not practice supramundane dharmas, the karmic creditors will not receive any benefits, and therefore your mundane affairs will be full of obstacles.

Some people pay much attention to names and forms, talk about theories, but do not practice truthfully, that is, do not apply Buddha truly to daily lives. Buddha Dharma is not a kind of knowledge, but rather methods that can change our future and guide our way of living. You may try to understand names and forms, but do not get stuck in them. One who truly realizes Buddha Dharma will apply it to his living, so as to gradually reduce the attachment, discrimination, and deluded thoughts. That is the true practice. Formerly Monk KuangChin and the 6th Patriarch HuiNeng are illiterate, and so are Drikung Kagyu patriarchs Tilopa, Naropa, and Milarepa. Many Taiwanese believers hope the Masters to have doctor degrees, considering only those who have doctor degrees or graduated from Buddhist colleague realize Buddha Dharma. This is wrong. Written and spoken languages are tools without alternatives, while true Buddha Dharma is inspired from the heart. Turning Buddha Dharma into logic debates is anything but Buddha Dharma. True Buddha Dharma must be applicable to daily lives. Buddha Dharma cannot be separated from the laws of the mundane world. Buddha Sakyamuni was a man, so all the methods of the Dharma he taught must be doable for human beings; otherwise Buddha Sakyamuni would not have taught the methods. For example, the 37 Practices of Boddhisattvas definitely can be applied to daily lives, and once you apply them your lives would turn better gradually. The 37 Practices of Boddhisattvas are not difficult to practice. You cannot perfect them simply because you are not willing to practice them. You think you have to learn the Dharmas beyond your knowledge. In fact, Buddha Dharma is very simple once you figure out the principles. However, your heart is too complicated, so problems appear constantly. Therefore, Guru is the most important for learning Buddhism. Never go in the wrong way.

Updated on March 10, 2009