Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

April 4, 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.

April 5, 2009

The His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center to give the teachings of the Vajrasattva dharma. Rinchen Dorjee Rinpoche first enlightened that Vajrasattva is not practiced by Exoteric Buddhism. Vajrasattva is the Sambhogakaya of Buddha Samantabhadra. Buddha Shakyamuni is the fourth Buddha that came to the earth to liberate sentient beings. Buddha Samantabhadra was the Buddha that came before these four Buddhas. Buddhas and Bodhisattvas liberate beings in three gradations: Dharmakaya, Samboghakaya and Nirmanakaya. Dharmakaya does not have a fixed form or does not manifest for different phenomenon but completely re-attain own ultimate nature. Dharmakaya is to help Bodhisattvas of tenth ground or higher. When a Bodhisattva attains tenth ground or higher by practicing, Buddhas will come and advise him to practice the tantric dharma to attain Buddhahood. Only the Bodhisattvas that attain the sixteenth ground or higher could attain Dharmakaya. Samboghakaya came to help the Bodhisattvas of the first ground of higher that vow to practice the Bodhi-Way. Nirmanakaya is to help the sentient beings to be liberated from the sufferings of reincarnation, in corresponding with their wish of liberating from sufferings. Things will change when a disciple prostrates piously and respectfully to the dharma photo of Rinchen Dorjee Rinpoche. It is because Rinchen Dorjee Rinpoche has attained the accomplishment of the mercy and compassion of void of nature, therefore the request can be perceived and corresponded. However, only those requests to liberate beings from the suffering of reincarnation could be corresponded to. The Vajrasattva yidam is to help the practitioners to repent themselves, and develop bodhichitta and supramundane heart. Vajrasattva must be practiced before practicing the tantric dharma.

Buddhism teaches us to “deeply believe in causes and effects”. What deeply means is for one deeply inside his heart to be aware that causes and effects is within the life of each day and could not be evaded. Many people think they have believed in causes and effects. However, they actually do not “deeply believe in causes and effects”. They believe in causes and effects only when they have good days to live. Those who deeply believe in causes and effects will naturally be aware if their body, speech and mind have stopped making all evil deeds.

The reason why some people can not develop their repentance hearts is because they don’t have the strong supramundane heart. They repent because they don’t want suffering. To repent should be to try all of the efforts to let the karmic creditors joyful after knowing the wrong he has done. If one repents with firm supramundane heart, his karmic creditors will feel joyful. If the supramundane heart is not firm, it is impossible to attain accomplishment in practicing the tantric dharma. We must understand the fault of reincarnation. Rinchen Dorjee Rinpoche had been a practitioner in many of past lives. Had Rinchen Dorjee Rinpoche not met the Master Guang-Qin at the age of thirty six and started to be a vegetarian, sought refuge under Exoteric Buddhism at the age of thirty seven and sought refuge under His Holiness 37th Drikung Kyabgon Chetsang at the age of thirty nine, Rinchen Dorjee Rinpoche’s this life would have been missed, too. All worldly things are governed by the law of causes and conditions. Do not have any attachment. Some people’s family members, spouses or children are especially nice to them and yet they obstruct you from practicing Buddhism, or make you have attachments when you die in the future. All these will make you unable to be liberated from life and death. Supramundane heart can help us have no fear and pain when we die as well as help our repentance to generate power.

When Rinchen Dorjee Rinpoche was young, Rinchen Dorjee Rinpoche saw his father die in agony and, during his make-up process, observed that his body stiffened due to rigor mortis. His head couldn’t even be raised by three people altogether. At the public morgue, Rinchen Dorjee Rinpoche saw many nude corpses scattered on the floor and their internal organs which had been taken out during the dissection were tossed into a bowl before being dumped into the body for a stitch-up. At the time, Rinchen Dorjee Rinpoche’s family only had 10 HKD left and the coffin was donated by others. Five years later, when it was time to collect the bones, the corpse had not completely decomposed. By observation, Rinchen Dorjee Rinpoche pondered over the reason why a person had to die in such a shameful, disgraceful, painful, and inconvenient manner. Additionally, Rinchen Dorjee Rinpoche realized that none of the non-Buddhist religions are helpful for one’s death and, therefore, decided to abandon all of them. Only the Buddhist teachings can help the sentient beings to face their deaths, be liberated from reincarnation, and be freed from suffering, so as to obtain happiness. Rinchen Dorjee Rinpoche has experienced all the sufferings in the world as an ordinary man before attaining the accomplishment of the position as a Rinpoche. Nonetheless, had it not for the secular experiences, Rinchen Dorjee Rinpoche wouldn’t be able to enlighten us today with such pertinent and extraordinary Buddhist teachings and to teach us how to be released from suffering.

It is impossible to comprehend the process of death by the experience of learning Exoteric Buddhism. It could be perceived only through the learning of the Phowa. It is impossible to attain accomplishment in practice Phowa without repentance and supramundane heart. In fact, even though one dies in an accident or by committing suicide, he is conscious as well as frightened in the last seconds of his life. Do not think that karma can be eliminated by means of attending the repentance ceremonies. It is not that easy. For example, if a room has been used for storage of fish and seafood for a long time, the fish odor will remain even after all is moved even the room is cleaned up. We have to believe in the fact that our evil karma is very heavy. If not, we wouldn’t have to reborn to this world. As long as we are still reincarnated, we must have something wrong. We committed both good and evil karma in our previous lives. When you see someone who has committed evil doings still enjoying his life, do not ask why the person is having such a good time. How on earth are you able to know about the virtuous and evil deeds he conducted in the past? It is not the case that a virtuous deed may compensate for an evil one. If one conducts both virtuous and evil deeds, the karmic effects will be interlaced with both fortune and misfortune, too. Therefore, only when one stops his evil doings will he have purely good results.

Repentance makes the evil karma not to obstruct us from learning Buddhism. It is repentance, which strengthens our supra-mundane heart so that we won’t be distracted when we pass away. The practice of repentance is not to escape the punishments. Every blood and piece of skin one loses is related to his karma of killing, which has to be repaid. Rinchen Dorjee Rinpoche was bleeding little and scraped skin a little when conducting the retreats in the past two or three years because there was still evil karma from his previous lives. The purpose of studying Buddhism is to make the bitter fruit become less bitter, sour or even a bit sweet so that one may be able to swallow it.

Rinchen Dorjee Rinpoche had ever seen a patient who was in the terminal stage of liver cancer He was very thin all over his body, had ascites, and his eyes protruded. When Rinpoche was giving blessings to him, Rinpoche knew that the patient had operated a restaurant, been a cooker and ran a pub. The sentient beings killed by the patient did not want to let him die, and they wanted to postpone his dying time until he spent out of his money earned by doing evil karma. However, three days after Rinchen Dorjee Rinpoche gave him blessings, he just died. This was because Rinchen Dorjee Rinpoche gave the blessings to the patient’s karmic creditors, and only when they felt happy and satisfied, they would let the patient go away. Furthermore, the patient’s ascites totally disappeared when he was dying. There were many cases like this; one’s edema disappeared after he received blessings from Rinpoche. Actually the ascites were the sentient beings hurt by the patient. And it was because Rinchen Dorjee Rinpoche released them, so the ascites disappeared but not exuded out.

It is not certain that things will change better after making repentance and dedicating the merits and virtues to his karmic creditors. The first character of Dedication in Chinese is a boat heading to the pure land, so we have to see if we already make the determination to get rebirth in the pure land? The one with repentance has to board by himself and then could ask his karmic creditors to follow him to get on the boat. Hence, the supra-mundane heart is very important. While Bhodisattva is able to make a vow to attain rebirth back, it is safest for the ordinary people to engender the supra-mundane heart.

It is not Buddha Dharma without the supra-mundane heart, repentant heart, and Bodhicitta. Without those, it is the non-Buddhist religions. One will have no problem with Mundane Dharma if he practices Supra-mundane Dharma well. As the most difficult parts are solved, there would be no problems with the easier. One has to ask him if his acts achieve it, if his heart achieves it? If not, one only has the theory, which is not safe.

It is uncertain for you not to run into any problem after you attend pujas helping to transfer consciousness of your karmic creditors. There are many levels classified for transference of consciousness. Some are transferred to attain rebirth in the God realms and some are transferred to the Pure Land of Amitabha. Those who go to the Pure Land through transference could only be born in the lowest of the low grade, and they still have the memory. If the karmic creditors’ hearts of hatred were not freed, the Buddhist practice they are making in the Pure Land would have nothing to do with you. Therefore, one has to keep the repentant heart when his karmic creditors are getting transferred.

As for a child born in our family, he is coming to sew the conditions with us. It ends when the conditions ends and the child does not belong to you. The conditions between husband and wife are all the same, too. Therefore, do not have a hatred or malice heart toward anyone. Let the past be the past. If you keep thinking and thinking too much, then you will meet with each other again. The point the sentient beings focus on emotions is based on a selfish concept. The so-called love is all of suffering and have clinging, having cravings and specific objects; hence, Buddha Dharma does not depict love but mercy and compassion. Rinchen Dorjee Rinpoche’s maternal grandmother often saw Rinchen Dorjee Rinpoche’s grandfather, who died in World War II, showed up right before someone would get sick or something was going to happen in the family. It was right because the one who had strong clinging to his family dependants in his lifetime, he could not leave away from them to be reincarnated. But even though he became a ghost and knew his family members would fall ill, he had no ability to help them. Understand the law of causes and conditions, and then the happiness and the sufferings could be put down. One would naturally let go of everything when he has the supra-mundane heart.

One could attain rebirth carrying with his Karma in the Pure Land of Amitabha. Attaining rebirth there with plenty of attachments is possible while it is impossible in other pure lands. However, the one who goes to the Pure Land of Amitabha with his attachment would stay inside a lotus and will not be out until he attains enlightenment, i.e. lotus blooms with Buddha. Lotus blooming means the heart is opened. All attachment of sufferings and happiness are let go of, and then the heart would be open.

During the period of Rinchen Dorjee Rinpoche’s retreat in Lapchi Snow Mountain in 2007, Rinchen Dorjee Rinpoche’s heartbeat and breath had once stopped, knowing he was dying. Rinchen Dorjee Rinpoche did not ask for His Holiness’ help, but only with the thoughts that if he was to die, let him die, if he was still helpful to the sentient beings, then let him stay here. This was because Rinchen Dorjee Rinpoche deeply believed in the law of cause and effect, and firmly believed the law of impermanence. As a result, Rinchen Dorjee Rinpoche did not pass away. It only depends on one’s own continous practice to alter his Karma accumulated from life after lives.

Many people failed to grasp the key to practice Buddha Dharma, due to lack of supra-mundane mind. It also takes supra-mundane mind to eliminate ego-clinging. Have a strong determination not to be dragged in. Live by adapting to each of the conditions and keep calm for whatever happens. Abide in the blessings from the Guru, and in the supra-mundane mind. Repentance requires the assistance of the supra-mundane mind. It also takes repentance to cultivate the supra-mundane mind. These two compliments each other.

There are three levels of strength of repentance. With the repentance of the utmost grade, the eyes and pores are bleeding. With the repentance of the intermediate grade, the heat is all over the entire body and the pores, and the eyes are bleeding. With the repentance of the lower grade, the heat is all over the entire body, tears is running all over the face, every pore on the skin is wide open. For example, the founder of our lineage got Hansen’s disease prior to his retreat, and the disease broke out while he was in the retreat room. He then repented intensely and thought to him, “if death is approaching, just die”! As a result he did not die. He then thought that if his own disease could substitute for all beings’ suffering, let the pain come. Following that, he saw the dragon king left his own body followed by a flock of little dragons, and his disease was healed. Yet the founder of our lineage bore great compassion and mercy. To prevent all beings from interpreting incorrectly that his disease was healed simply by a short retreat, he extended his retreat by one week.

When being given the transmission of Mahamudra by His Holiness years ago, H. E. Rinchen Dorjee Rinpoche voluntarily recited the Hundred-syllable Mantra 100,000 times within 20 days before leaving the retreat room to receive the transmission. That was because Rinchen Dorjee Rinpoche deeply believed his own heavy karma. If you repent truly and have the supra-mundane mind, the karmic creditors will not get in your way.

As long as we have not been liberated from the cycles of birth and death, we are having problems and should feel apologetic to the guru, Buddhas, Bodhisattvas, and all sentient beings. When learning Buddhism, one must be “humble” and should never be arrogant. Venerable master Wuda was a general in one of his previous lives and he killed a person by hacking at the waist at the time. For many lives thereafter, he has been a Buddhist monk. Until one lifetime he became the Emperor’s dharma teacher (also known as the National Master) and the Emperor gave him a treasured seat to sit on. So he began to think that his dharma practices must be very well. When his arrogance arose and his supra-mundane mind disappeared, all his virtues accumulated in his previous lives were not able to resist the coming of all his karmic creditors. And the person being killed by him immediately became a skin ulcer with a humanlike face grown on Master Wu-Da’s knee and made him suffer tremendously. However, due to Master Wu-Da’s accomplished dharma practices in past lives, Manjushri came to help him and transmitted the dharma of “water repentance ritual” for him to practice to solve this calamity.

One will not be able to achieve any accomplishment if one does not have enough repentant heart and supra-mundane mind. Such practice only leads to accumulating some blessings and virtues for one’s next life in the realm of human or heaven. Only for the purpose of liberating oneself, one’s practice can then accumulate merits and change one’s karma. Emperor Wu of Liang had done a lot of things for Buddhism. But when he asked Bodhidharma whether his practices had accumulated any merit, Bodhidharma said there was none. The most important reason is that Emperor Wu of Liang did not have the supra-mundane mind.

To enhance the power of repentance, it is necessary to incorporate four other powers with one’s act of repentance. The first is “the power of disillusionment”. It means to thoroughly and verbally repent on one’s past evil conducts in front of the three Treasures of Buddha, Dharma, and Sangha. Only through explicit and clear words can one achieve genuine repentance of body, speech and mind. To repent in front of one’s guru is critical because one’s guru represents Buddhas, Bodhisattvas, and one’s creditors to accept your repentance. One should deeply regret for not following the teachings of Buddha Dharma and seriously reprehend one’s misconducts. To avoid accumulating any negative karma, one should not blame anyone nor anything. Reviewing one’s regretful conducts does not mean to become passive. To the contrary, the most difficult task is to change oneself. Without drastic and forceful actions and a courageous heart to repent and feel regretful, it is impossible to change one’s behaviors. Repentance needs to be comprehensive and exhaustive. Examining all evil thoughts related to one’s body, speech and mind is essential. One shouldn’t be selective on repenting what’s beneficial to one. That is, one shouldn’t simply repent the troubled parts when troubles are revealed. One ought to carefully ponder on any wrongdoings one had done, never going easy on oneself. Rinchen Dorjee Rinpoche’s goal, when leading the disciples to perform a retreat this March, was to let the disciples use Buddha dharma to see through their true appearances, and to acknowledge and repent their misconducts. As the circumstances are appropriate, Rinchen Dorjee Rinpoche will bring disciples to perform retreats. The second power is “the power of counteraction”. One ought to carry out all kinds of beneficial conducts and cease all erroneous behaviors. The third is “the power of promises”. One should deeply believe in that the consequences of one’s current conducts will affect one’s next lives. For fearing the negative effects passing onto next lives, one should be vigilant not to commit the same mistakes repeatedly and not to have the slightest inattention. The forth power is “the power of reliance”, which means seeking refuge under the three Jewels of Buddha, Dharma, and Sangha and vowing to attain Bodhi-mind. One should vow to achieve Bodhi-mind when one wants to counteract one’s own desires. Simply speaking, Bodhi-mind means to practice all Buddha Dharmas and benefit all sentient beings. When attending pujas, one needs both a repentant heart and the thought of representing all sentient beings to participate. Not only the one who attends the puja can hear Buddha dharma, if one has the Bodhi-mind, all sentient beings in the six realms can listen to Buddha Dharma. Bodhi-mind can be defined and classified into the mundane meanings and the true meanings. After one vows to achieve the Bodhi-mind, one still needs to perform the Bodhi-action. The power of an ordinary person is very limited. There exists a variety of temptations from within or outside one’s everyday life, which would cause distractions on one’s mind. That’s why one always needs blessings from the three Jewels of Buddhas, Dharma, and Sangha. Sanghas do not necessarily refer to monks or nuns. Any monastic or secular practitioners who has vowed to attain Bodhi-mind to benefit sentient beings and continually corrected his or her behaviors can be a Sangha. In Buddhist sutras, the monastics are described as Bhikkhu (monks) and Bhikkhunis (nuns) and will not be described using the word Sangha. After one finishes one’s repentance practice, one needs to contemplate on the above-mentioned four powers.

Rinchen Dorjee Rinpoche makes vow not to commit any evildoings in his body, speech and mind life and lives, and the vow is limitless even if when the throughout all of space is limited.  The vow is not carelessly made, and must be achieved. If you only care about your desire, the merits and virtues would not manifest it, nor your own bad karma of past lives would be changed. It is useless to ask for preys and blessings without making up your mind to do it.

Next, Rinchen Dorjee Rinpoche bean the teachings of Vajrasattva Tantric Practice ritual and enlightened about the taking refuge and the arousal of intention. Based on his own realization and experiences on dharma practice, Rinchen Dorjee Rinpoche mercifully guided the disciples to have a pause right after reciting verses of taking refuge and the arousal of intention. By doing so, the effect is to plant the seeds of virtues into one’s Alaya Consciousness. When the seeds of virtues become much more than the non-virtues ones, the seeds of non-virtues would not sprout. Here the audiences who not yet take refuge could hear the explanation about the theories, but their practice will not have any accomplishment if they do it because they have not taken refuge yet. Why the Three Treasures, Buddha, Dharma and Sangha, are the most superb and surpasses everything? Because the Three Treasures give us the Buddhist teachings life afterlives while all the worldly teachings are merely for one of our lives and therefore useless to the following lives. Only the teachings of the Three Treasures could help us be liberated from cyclic of birth and death. While the realized qualified Arahat can tell the past five hundred lives of the beings, only the Buddh can tell everything since beginningless time. In Vajrayana, the refuge would be not only for this life and also last forever, lives and lives, until the attainment of Buddha-hood. By taking refuge, its power helps in our dharma practices and reducing our evildoings. The vow to attain Buddha-hood is to cultivate great power to help all the beings. The vow by Rinchen Dorjee Rinpoche “I do not attain Buddhahood until all the beings attain it” follows the vow of Ksitigarbha, that is “not to attain Buddhahood until all hells are emptied”. Therefore Rinchen Dorjee Rinpoche toils harder to benefit beings.

April 8, 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.

April 11, 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.

April 12, 2009

The His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center to teach the Vajrasattva dharma. At the beginning, because one believer opened and read the dharma text immediately after receiving it, Rinchen Dorjee Rinpoche enlightened that the dharma text represents the Three Treasures of the Buddha, Dharma and Sangha. If one opens the dharma texts immediately after receiving the texts, one does not have reverence to the guru, the Three Treasures. He is full of himself because he thought that he was learned and knew how to read. Being full of oneself is a evil. It is not possible to attain any accomplishment if one is too full of himself. Sutras cannot be learned and understood by the experiences and knowledge of the ordinary human beings. It is not possible to understand the siddhi of Buddhas’ and Bodhisattvas’ if one has not attained any achievement from practicing. Therefore one must receive teachings from the Guru, and must follow a Guru who has attained the mercy and compassion of void of nature as well as study and practice the teachings in accordance with the Dharma (as taught by Buddha) from the Guru, to change his own body, speech, mind and apply them in daily lives. The explanations for a certain objective realm by Arhans, Bodhisattvas and Buddhas are different. When one read the texts immediately after receiving it means he never has reverence to other people subconsciously. If one does not have reverence to Buddhas and Bodhisattvas from whom he has received grace, how can he have reverence to sentient beings? It there is no reverence to the Three Treasures, it is useless to practice or learn anything. The reason why Rinchen Dorjee Rinpoche has attained accomplishment in this life is not because how many times he has prostrated or recited. It is because of the reverence to the guru and Three Treasures. Rinchen Dorjee Rinpoche would rather die from hunger than selling Buddha statues. The reason why Rinchen Dorjee Rinpoche practices Buddhism is because Rinchen Dorjee Rinpoche hopes to benefit the countless sentient beings. Rinchen Dorjee Rinpoche hopes that no sentient beings will fall into the three lower realms and all of them can be liberated from life and death.

Next Rinchen Dorjee Rinpoche continued to give teachings of Vajrasattva dharma. Texts of seeking refuge points out the direction to practice Buddhism. Theoretical part is not to explain words but to unveil the doubts regarding practices. Doings are still needed after that. What important is whether one has practiced the Six Paramitas? The Six Paramitas are practiced for the sentient beings not for oneself. Forbearance means enduring all good and bad things. Enduring the goods such as fame and wealth and is not to have any tiny bit of pompous and arrogant heart, this is the practice which is more difficult than endurance the bad. Why practicing charity is necessary for practicing Bodhisattva Path? It is because one can obtain everything if he is able to abandon everything. One must use the best things he thinks for practicing offering and charity, not to give away things he does not want to others. Practicing charity first then observing precepts. If one understands how to practice charity then he is able to observe precepts. Since the reason for observing precepts is to be liberated from reincarnation, one should not offend any sentient beings. If the first three Paramitas can not be achieved, there is no need to mention the last three.

The Twelve Nidanas and Four Noble Truths are suitable for ordained monks or nuns and practitioners of the agricultural periods because they could practice Buddhism without contacting with others nor answering the phone call. Bodhisattva Path is more suitable for modern people to practice. The hearts of the people who practice Bodhisattva Path are especially attentive. They could attain realization of many things because all what they think of are for other people and are without greed, hatred, and delusion, and they practice Buddha Dharma in daily lives. All what Buddha had said is needed the most by the worldly people. Buddha did not chat about all sorts of worldly things, i.e. did not engage in trivial chit-chat. Each of words the Buddha spoke is to benefit sentient beings.

Then, Rinchen Dorjee Rinpoche enlightened on the Four Immeasurables, i.e. mercy, compassion, sympathetic joy, and renunciation. Mercy and compassion is not love. To love is for an object and there are demands on it. If one has affection in his heart, he will make affectional activities. It is because love o satisfy some demand of some aspects. Nonetheless, those having a heart of mercy and compassion are not definitely making deeds of mercy and compassion. A lot of current religions are representations of the cultures of particular groups, who turn their belief into a religion. Buddhism is able to embody any particular culture into its rituals. For example, the ritual of holding an ornament which symbolizes good luck in Exoteric Buddhism was invented by the Chinese people. Additionally, the ritual of smoke offering, a practice conducted in an ancient Tibetan religion, was not presented in the Buddhism originally. It was subsuming by Padmasambhava, who changed the prayers and mantras for it. The Buddhist rituals are so much flexible that they can be adapted to different people and places without mutual exclusion. Therefore, the worshiping of the ancestors is not prohibited in Buddhism. The reason why Buddhism has been able to be spread in China for a long time lies in the fact that Buddhist teachings do not exclude the Chinese culture in thousands of years. It is because of mercy and compassion that the exterior forms of Buddhism could change. It does not matter to change the exterior form as long as Buddhism could help him.

One doesn’t have to learn to love because it is a desire which arises naturally. However, love causes suffering in others. Mercy and compassion need to be cultivated. One who practices mercy and compassion will realize that all things in the world are by the law of causes and conditions. There’s no need to attach to anything, and all one has to do is play his own role well. Only mercy and compassion can bring changes to everything. Hence, the greatest power in the universe is mercy and compassion. A Bodhisattva turns his worries into Bodhichitta and makes every place his mandala to liberate the beings. The one who is to practice the bodhisattva path would rather eliminate his worries than make them. So, one should be involved with less unnecessary favors and grievances. If one doesn’t view his life as a cultivation practice, he will eventually feel bored and meaningless. One who thinks that life is boring and looks for excitements is a person with a lot of desires. It is necessary for one to realize, in his life, that the sentient beings are ignorant about the fact that they are in the suffering ocean. One needs to change himself gradually so that he will not feel boring. If one cultivates mercy and compassion, he will have different insights into various issues.

“Mercy” means “May all sentient beings have happiness and its causes.” Such happiness doesn’t refer to peace and joyfulness in the secular world. It is the joy of the liberation from reincarnation as well as the cycle of births and deaths. Mercy help the sentient beings possess the cause of such happiness. It means that one will give his own happiness to others and get their sufferings in return. In the cultivation of a mercy heart, one need to break four forms, i.e. the form of self, the form of person, the form of sentient beings and the form of life span. To break the form of self means that one needs to eliminate his self-complacence and self-clinging. To brek the form of person means that one should stop treating others with a discriminating thought in mind and grow non-differentiating mercy and compassion. To break the form of sentient beings means that there is actually no difference between the Buddhas and the sentient beings, for their primordial natures were the same. To break the form of life span means that one should eliminate the idea of time. Our hearts were absolutely still in their original state and the reason why the earth rotates lies in the fact that our hearts move. We often cannot bear with the sufferings and hope that they wouldn’t last long. When one keeps the idea of time in mind, he will not have patience, nor will he be able to do any retreats. Rinchen Dorjee Rinpoche performed a three-month retreat in the snow-capped mountains. Had Rinchen Dorjee Rinpoche not had patience, Rinchen Dorjee Rinpoche would not have born with it. If Rinchen Dorjee Rinpoche had wished that time could have passed more quickly, he would not have made it through the three months. If one doesn’t eliminate the idea of time, he will find it difficult to practice. When the Sixth Patriarch Huineng left the hunter’s place where he had stayed, he came across a Buddhist monastery and saw two monks arguing about the banner hung outside the monastery. One of them contended that it was the wind that was blowing the banner so as to make the latter sway. The other disagreed and said it was the banner which moved in accordance with the wind. The Six Patriarch Huineng then said, “The benevolent ones, it is your hearts that are moving.” The host of the monastery immediately asked the Six Patriarch Huineng to take the Dharma seat and enlightened them with the Buddhist teachings. If one has improper thoughts while sitting in meditation, he will find that time passes really slowly. If he is concentrated, time will pass fat. Those who feel the existence of ghosts while reciting mantras do not have a heart of mercy. The ghosts come only if they have once received favors or resentments from you. Without the causes and conditions, the ghosts will not come to you.

If one could not make renunciation, he is not able to exchange his own happiness for the sorrows of the sentient beings. Actually, Rinchen Dorjee Rinpoche gives blessings to each sentient being by bestowing his own virtues and happiness on the sentient being’s karmic creditors. Also, a part of the sentient being’s sorrows and sufferings which may come from a disease come to Rinchen Dorjee Rinpoche’s body. Jetsun Milarepa had ever demonstrated the sorrow of illness of the sentient beings borne on his own body to a person who did not believe in Buddhism. Milarepa said to the one that he was going to show him those by conveying the sorrows of illness on his body to a wooden door opposite to him. As a result, the wooden door shattered to pieces at once. Therefore, Rinpoche Dorjee Rinpoche has to go to retreat every year, in order to digest these sufferings and sorrows and practice more virtues to help the sentient beings transform their sorrows again and again. If Rinchen Dorjee Rinpoche had not given all of his virtues to the sentient beings, originally he would have, for the Bhumis he has attained, become younger and younger while practicing Buddhism, and looked about the age of 30.

One could learn to harbor the mercy heart by taking every woman as his mother, every man as his father, and every child as his kids. The mercy heart with which is just like that one is devoted to his parents and takes care of his children without asking for anything in return, he contribute himself to the sentient beings without requiring any reward. A child is looked after and even his feces and urine are handled by his mother. However, when the mother gets old, she would not want to bother her child. Even when she gets sick, she does not want to tell it out and make trouble for her child. The above mentioned is the so-called mercy heart without asking for anything in return. The mercy heart a mother harbors towards her children is not intentionally made by her. One has to remember the favor and kindness from mother. Even if your mother had ever done something bad to you, it was also the causes and conditions from the past lives. But you still have to remember forever the favor of her being pregnant and the mercy of her giving birth to you and bring up you. Think over the mercy of mother everyday. When we see the sentient beings being sorrows, we take it as to see a child of our own being sorrows. Practice in this way daily. Sooner or later, it works, and the power of mercy will emerge someday. Then, one’s consciousness will stop all evil thoughts naturally. One will see all people in the world of no faults, and think that all phenomena are just following the law of cause and effect. The mercy is not to act virtuously or speak sweetly. The most important part is the heart. When one harbors mercy in his heart, although he speaks harshly, it is still for the sake of the object he speaks to.

The second is “compassion”. It corresponds to the sentence, “may all sentient beings be liberated from sorrows and its causes”. Compassion means to save and liberate sentient beings from the immense sorrows of the repeated cycles of birth and death. From a Bodhisattva’s point of view, it is sorrow for sentient beings to have afflictions. So one should not let sentient beings afflict due to one’s own ideas. When one practices the Bodhisattva’s path, one should let everything take its own course. If the conditions of your relatives and friends have not yet matured, you should make yourself behave good first. You should not force your family members to have a vegetarian diet if they do not want to. Otherwise, you will harm them by causing them to denigrate Buddha dharma. Sixth patriarch Hui Neng lived in a hunter’s house for sixteen years and cooked non-vegetarian meals for the hunter, but he was always a vegetarian himself. Hence, you should not make people feel distant from you because you are a vegetarian. Do not force others to learn Buddhism. If you change yourself first, then you can create good causes and conditions for the people around you. You should not generate troubles and sorrows for other sentient beings. For example, it is not good for one to quarrel with others while persuading others to become vegetarians. If one makes an offering by taking a relative’s money without his or her permission and think that doing this can help the relative accumulate virtues, this is wrong. It is not right for you to let family members have afflictions when making offerings. If an offering is not voluntary, it will not accumulate virtues. Ratnakuta Sutra also says that one can only make offerings by using one’s own money. If your parents do not want to attend pujas or do not want to have a vegetarian diet, you can do this yourself instead. When we obtain the benefits from Buddha dharma, we can tell our relatives and friends about these benefits. But whether they will accept these or not are their conditions. We do not know their causes and conditions and will not know how to help them.

If we just want to enjoy blessings and refuse to repay the debt through sorrows, Buddhas and Bodhisattvas will not be able to help us. His Holiness Drikung Kyabgon Chetsang Rinpoche has suffered a lot of hardships since his young age, but His Holiness Drikung Kyabgon Chetsang does not feel the hardships as sorrows. Rinchen Dorjee Rinpoche has also endured many sufferings. But as long as one resolves to benefit the sentient beings, one will not encounter a dead end even while going through sorrows. It requires practices for one to help the sentient beings leave the sorrows. For example, Phowa dharma can immediately help a person to be liberated from the sorrows of death and reincarnation. Now all of you do not have this kind of strength and ability, then you should bring those who are in troubles and sorrows to seek Rinchen Dorjee Rinpoche’s help. All of you can bring your relatives to attend the Great Indiscriminate Amitabha Puja for Transferring Consciousnesses and listen to the Guru’s teaching for creating the dharma conditions in their future lives. Only through generating dharma conditions continuously for sentient beings, one can then obtain the abilities to help sentient beings leave their sorrows. If one does not attain the enlightenment of a Bodhisattva, one does not have the strengths of virtues and merits to help sentient beings go to the Pure Land. Ratnakuta Sutra has recorded that Bodhisattva Maitreya once asked Buddha how one can go to the Pure Land. And Buddha enlightened on the ten minds. The first is Bodhicitta (Bodhi mind), namely mercy, compassion, sympathetic joy, and renunciation. If one resolves to attain Bodhicitta and acts to fulfill the vows of Bodhi, then one can go to the Pure Land without repentance. But in the sutra, that refers to a Bodhisattva. All of us here must still repent.

The third is about “bliss” and The verse – May all sentient beings never be parted from sorrowless bliss. Sorrowless bliss is the truly gratifying without negative karma. Any worldly joy is the origin and the cause of suffering and sorrows, simply because the desire could never be satisfied. It always increases and develops. Worldly joy losses one’s mind and reduces one’s vigilance, thus it’s helpful when one encounters some hardship or sorrows. It’s a delight to take delicate and delicious food, but it would affect one’s health. It’s a delight when got a job promotion as a return for very hard working, but one’s body would be too exhausted to enjoy the normal life. It’s a delight when one’s child has good manners and the child gratifies the parents, but it would be great pain and sorrows to the parents if the child could not survive in accidents. That is, such joys have negative or chained effects. Therefore, only the sorrowless bliss does not incur any negative cause or negative karma and the true bliss could cut through the cyclic rebirth.

If you lose something but obtain chance to learn Buddhism, it is actually a great merit. Rinchen Dorjee Rinpoche’s spine suffers very severe Scoliosis, which was caused by karma of killing in the previous lives. Rinchen Dorjee Rinpoche accepts it all and does not mind it, and hence feels less pain. Rinchen Dorjee Rinpoche also had cancer before, but accepted it as his own karma and got along with it peacefully. That problem was gone after several years. Some believers wish their cancer could heal immediately, which is not possible. Cancer patients who had experienced chemical treatment definitely feel pain. As said in Buddhism sutras, if one has strong believe in the Guru, the disease will be away, for one’s reverence will cause accumulation of merits. However, the disease that is away might well come back.

The “sorrowless bliss” is not the worldly happiness. One must be able to help himself be liberated first in order to help sentient beings attain the sorrowless bliss. For example, some will become cheerful when they see one’s rebirth in pure Land by obtaining Phowa practice and observe the auspiciousness of Buddha dharma. When they praise Buddha dharma, Guru, Three Treasures, it is the rejoicing practice and accumulates the unlimited virtues. Therefore, one must start with himself, be severe to himself, and change himself earthshakingly. There is one disciple whose sister, wife, and family members opposed to his learning Buddhism. However, his father became happy because he quitted drinking after learning Buddhism, and his family members were also cheerful because Rinchen Dorjee Rinpoche saved his company in trouble. Therefore they not only agreed his learning Buddhism but also sought refuge together.

“Mercy, Compassion, sympathetic joy, and renunciation” are the preliminaries of practice. If the preliminaries are not achieved, the practice will not bring the effect and strength because the preliminaries are the foundation of the practice and therefore must be well done. Those who do not take refuge do not like to learn Buddhism and end their evil deeds, and definitely could not learn well the tantric practices, the utmost virtuous Dharmas. When the Buddha twisted a flower and smiled, only Mahākāśyapa attained to enlightenment through it. Similarly, there are many people hearing Rinchen Dorjee Rinpoche’s teachings at the same time, but what they obtain and perceive are different from each others because each possess his own conditions, power of vows, capacity for growth, and also his reverence heart. It will cause some impact on one’s Buddhist path in the future and his accumulated merits will also disappear that he has taken refuge but left and transgressed the percepts. The late 114-year-old Ani in Drikung Kagyu (Khacho Wangmo Rinpoche) had ever said that there are few people of Rinchen Dorjee Rinpoche’s age whose merits are still increasing as Rinchen Dorjee Rinpoche’s. Rinchen Dorjee Rinpoche enlightened because the ordinary people are too smart to make a comparison after listening to the Buddha Dharma, so they can not make an achievement in the practice of Buddhism.

April 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.

April 18, 2009

The His Eminence Rinchen Dorjee Rinpoche held the regular puja at the Glorious Jewel Buddhist Center and continued to enlighten the preliminary practice of the Vajrasattva dharma. After the puja, Rinchen Dorjee Rinpoche continued to see believers and enlightened them with Buddhism and helped them to relieve all kinds of suffering in the world.

Before the start of the puja, one disciple shared with all attendees about her youngest son’s sickness and how he obtained Rinchen Dorjee Rinpoche’s help. Her youngest son has acquired an acute disease. After going through many steps and places, it was found that his hemachrome level was unusually low and diagnosed as blood cancer. The situation was very critical and even the doctor did not know how to help him. Her father-in-law sought help from Rinchen Dorjee Rinpoche and wanted to make the offering of five hundred thousand dollars. Rinchen Dorjee Rinpoche did not accept his offering but instructed them to personally take the money to help the patients who really do not have the money to see the doctor. Also while Rinchen Dorjee Rinpoche was blessing her youngest son, he saw that once a female member of their family had committed suicide by hanging herself. After checking with the elder members of the family, they confirmed that there was a sixteen-year-old child bride had killed herself several generations ago (more than one hundred years). It was not until they could not find any person who had no money for medical treatment in many different hospitals that they realized that when there is no virtue, practicing charity to help other people is so difficult and there will be no place for doing so as well. Once again her father-in-law took more money to the Glorious Jewel Jewellery Company to make offering to Rinchen Dorjee Rinpoche and implored conduction of dharma ritual. Not being in the Jewellery Company, Rinchen Dorjee Rinpoche instructed over the phone that he would not accept their offering either and enlightened that the dharma ritual is not to be conducted just because they are rich. If the dharma ritual is conducted for the rich people, then how about the poor? Upon hearing that, the father-in-law of this disciple repented himself and made full prostrations to Rinchen Dorjee Rinpoche’s dharma photo reverently. Immediately after completion of the making prostrations, they received a phone call from the hospital saying that they found the patients who had no money but need help to receive medical treatment. After their giving the money to help those patients in need in the hospital, her son regained consciousness and the blood test results fell into the normal range gradually. Moreover, all although this kid was suffering from the abnormal blood function and a severe blood oxygen deficiency (his heart beat was 150 per minute), his liver, kidney, brain and were not damaged at all and was discharged from the hospital shortly in two days, which made the doctors feeling incredible.

Rinchen Dorjee Rinpoche enlightened that this time they realized that they will not have opportunity to do virtuous deeds at all without accumulation of virtues. The opportunity was found by Buddhas’ and Bodhisattvas’ help. Rinchen Dorjee Rinpoche had refused the offerings twice because every thought aroused was to benefit them. If they had not had the reverent heart, it would not have worked even the dharma ritual has been conducted. It is considered obedient and showing reverence to the guru when they followed the instruction to give the money away and to personally take the money to help the patients who truly do not have the money to see the doctor. Therefore the blessing power emerged. Without a reverent heart, there will be no offerings. Without offerings, there will be no virtues. The reason why the boy’s internal organs were not damaged when there was no blood in his body and he lacked oxygen was because that Buddhas and Bodhisattvas were still protecting him. Rinchen Dorjee Rinpoche did not tell them even he had recited mantra to bless the boy. Although their ancestor who had died from killing herself was still in hell, yet the message of hatred that had been lasting for more than one hundred years was still passed up. It was also because the couple have already sought refuge for a long time and thus the virtues accumulated, then Rinchen Dorjee Rinpoche was able to see what happened to their ancestor. It was neither unmerciful nor uncompassionate to refuse their offerings. In fact, it is not important whether to conduct the dharma ritual or not because even the pure light cannot brighten inside the heart if one’s heart is filled with desires and defilements. Their family had this opportunity to understand what is doing virtuous deeds and what is practicing! Reverence and respect are different. Reverence is the honest thought within one’s heart and it will last life after life. Respect arises in accordance with the other person’s moral character or position. Therefore it will disappear when the external phenomenon changes by the law of causes and conditions. It is no way to guess how the guru helps sentient beings with Buddhism. Just like that today’s puja was purposely changed to be on Saturday, as expected, more than ten believers, who have not sought refuge, did not attend the puja.

During the puja, Rinchen Dorjee Rinpoche enlightened that many Buddhism learners do not pay much attention to the preliminaries and thought that mantra recitation was more important. In that way, Nevertheless, one’s thoughts and conduct will not change in that way. From the point of view of Exoteric Buddhism, the preliminaries are the ‘right view’ (of the Noble Eightfold Path), and the real meaning of Buddhist teaching is to benefit oneself as well as benefit others. ‘Karma’ is the power which makes us to be reincarnated or not. Not only doing evil deeds but also doing virtuous deeds without realization of void of nature will make us reincarnated. ‘Right actions’ (of Noble Eightfold Path) are various practices whose power helps us correctly being liberated from reincarnation. Do not listen to the Buddhist teachings by one’s own experiences. It was stated in the Buddhist sutras that dharma propagators should teach their disciples with the right view, instead of demonstration of the supernatural power. It is because the sentient beings might be frightened by the supernatural power, the non-Buddhist religions might use the supernatural power to mislead the sentient beings. When a Vajrayana Guru attains accomplishment, everything will be presented to him and he will also have more disciples due to his accumulated virtues. However, the increasing of the number of his disciples is also the beginning of another karmic obstacle because it is very easy to be entangled by the karmic forces of his believers and disciples incautiously.

The great master Gompopa once enlightened that, in order to attain Buddhahood perfectly, those people with Mahayana nature (are few because everyone has his own of thinking) should combine the meditation practice and understanding together. Some people think that actions should be taken only when they has understood all the Buddhist teachings. In fact, to want to understand is a desire as well. The Buddhist teachings are the ultimate truth in the universe and flawless. View (i.e. the right view), Practice (i.e. changes in one’s body, speech and mind) and Conduct (i.e. actions and the practice on the Bodhisattva path) should be exercised at the same time. If one practices in this way, the result will soon manifest. ‘View’ does not mean how much Buddhist teachings are understood, but a long-term vision to see if one could attain Buddhahood so as to benefit the sentient beings. Many people like to listen to the Buddhist teachings and attend the pujas. Nevertheless, the actual purpose of one’s attending the pujas is to increase his merits and wisdom. ‘Practice’ is to build up virtuous habits through repeated actions. One’s aspiration is set up based on a right view. When he hears about it he should change his deeds immediately. Without changing his inner thoughts, he will think that others are criticizing him. If one merely learns the Buddhism superficially and does change the inner state of his mind, his recitation of the mantras will, too, become superficial and ineffective. Without the power of ‘Conduct’, one’s own thoughts of his own ego will gradually change the right view of the Buddhist teachings that he heard before. This time, how Rinchen Dorjee Rinpoche helped them is exactly the way of the “View, Practice, and Conduct” altogether.

If one does not engage in the “view, practice, and conduct” altogether, he would consider himself doing virtuous deeds with his own wishful thinking. With only one’s own wishful thinking, the practices he does are fake and are nothing but a show. For example, once, the flights from Kinmen were cancelled due to heavy fogs, and there were a couple of ordained people reciting The Great Compassion Mantra in hope of the fog being cleared so that the flight could resume. However, they did it in vain, which caused some people to make evil speeches. The Great Compassion Mantra should not be used in this way. Whether the flight was cancelled or on schedule was due to the law of causes and conditions. Once, there was a flood disaster caused from a Typhoon in Taipei. Rinchen Dorjee Rinpoche recited The Great Compassion Mantra with a thought that the disaster would cause casualties, without regard to his car being drowned in the basement. As a result, there were no casualties at that time. When Buddha Shakyamuni attained Buddhahood, Mara Papiyan knew that he had no ability to obstruct, so he asked Buddha Shakyamuni not to live in the world for long. The Buddha agreed to him compassionately. Then Mara Papiyan said “I’m going to let Buddha Dharma disappear in the world in the future. Those who are going to devastate Buddhism are the Buddhist disciples. It would be like a lion lie dead of his blood sucked out of by the louses on it.

It needs sitting in meditation and contemplation everyday for practicing Hinayana, but that could not be accomplished by us modern people, or even hard for the ordained people to achieve. Therefore, the compassionate Buddha taught and transmitted the Bodhisattva Path and Vajrayana at a later time. The Bodhisattva Path and Vajrayana could be practiced even by those who have the causes and conditions of owning family dependants. One must not go against the causes and conditions if he has that of owning family dependants in this life. He has to take his family dependants’ thoughts into consideration, but not to love them with too much affection to be apart from each other.

If the right views could be certainly possessed, the strength of “view, practice and conduct” would be as powerful as that of a mighty lion, and the mind nature would be at ease and free from fear, which is like a male lion free in a wild field. If one listens to the Buddha Dharma but not practice it accordingly, he does not grasp the right views yet. When he catches on the right views, no body could change his determined mind of attaining Buddhahood. Ratnakuta Sutra says that a practitioner on the Bodhisattva Path would be free from fear at any place. It is because a Bodhisattva considers the others rather than himself. Hence, the strength of understanding of right views is very powerful, and the strength of mercy and compassion is very powerful, he fears nothing. For example, Rinchen Dorjee Rinpoche had no fear when he made a speech or conducted a puja even at the Sikh region in India. Whenever Rinchen Dorjee Rinpoche conducted the great puja in Taipei, the number of attendees was over 5,000 or even over 10,000, but Rinchen Dorjee Rinpoche also had no fear at all.

A person with right views knows Dharma nature of all existence, understanding that everything one hears and sees is void of nature, and does not have the inherent existence. Since all existence is subject to the law of causes and conditions, one ought to live the life in accordance with any conditions. In the universe, the Dharma nature of all perceptions is not in the middle nor boundless, or simply speaking no discrimination. All the physical appearances and sounds can be dissolved, but the essence of the existence remains perpetual. The physical looks of objects appear different due to their diverse arrangement of atoms, molecules and quarks. Yet, as scientists analyze the basic combinations of objects, their essence is all the same. This phenomenon is similar to the concept that all human beings are with Buddha nature since beginningless time. Buddha Dharma transcends the science, and is more progressive than science because science can’t understand the truth of the universe.

Rinchen Dorjee Rinpoche had been suffered skin cancer with elevation, extension and black-reddish in color. Doctors thought Rinchen Dorjee Rinpoche might only have a year of life left. For Rinchen Dorjee Rinpoche, dying or not was not crucial. It was more important to be able to transfer to the pure land of Amitabha. Rinchen Dorjee Rinpoche let the cancer be there without chemotherapy and surgery. Instead of thinking about it all day long, Rinchen Dorjee Rinpoche lived a normal life based on Buddha Dharma. Eventually, the cancer was cured. Rinchen Dorjee Rinpoche also has severe scoliosis, yet he is able to sit at the throne and enlighten Buhdda Dharma for hours. Once Rinchen Dorjee Rinpoche leaves the throne, he can walk immediately. This should not be possible. Nonetheless, Rinchen Dorjee Rinpoche is not influenced at all by the illness because he has acquired right visions and truly understands the meaning of void of nature. Illness and sorrow would come and go. To practice Bodhisattvas’ path, one should not care about one’s physical sufferings. If one can take ones own sorrow and then can realize the sorrow of sentient beings. One will be able to help sentient beings.

The “renunciation” in the phrase of “mercy, compassion, sympathetic joy, and renunciation” corresponds to the sentence, “may all sentient beings abide in equanimity, free from love and hatred”. It says “free from” or “stay away from” to mean an ordinary person do not understand that love and hatred are all parts of void of nature, so his mind, not his physical body, should be far away from them. One’s mind can change the environment, but only when one has achieved certain level in the practices of the mind. Before one can change the environment through practices, one should first not be affected by the environment. Love is a desire and the root cause of all suffering and sorrow. If one still binds learning Buddha dharma with love and hatred, one will not be able to even think about mercy and compassion, let alone have or feel mercy and compassion; so one should indiscriminately and permanently renounce love and hatred. If one’s mind is far away from love and hatred, one will focus on issues rather than people and look at things from their causes and effects. If one does not follow this kind of training and practice, prior to one’s death, all whom one loves or hates will come to interfere with the process. You do not need surgery or tracheostomy initially, but because of requests from people who love you, all those medical procedures are done to you. Your karmic creditors will transform into ones whom you specially loves or hates to bring you to a bad place at the time of your death. Some people wave their hands before death because the strengths of their love and hatred generate illusions.

One should not let other people down and should not love other people too much. One should not hate other people and remember clearly what they have said. If you cannot follow these advices, all those hatred, invited by yourselves, will follow you. If someone let you down, not only you should forget about it right away, you should even have no bad feelings at all. If someone loves you too much, you should repent as well, for he owed you before so now he loves you very much. It is not that a Buddhist has no feelings. A Buddhist who has no feelings cannot have mercy and compassion and will not be able to get enlightenment. Milarepa committed the crime of murder because he loved and had listened to his mother regardless right or wrong and he hated those relatives who had hurt his mother. Love and hatred are all feelings and will change. They should be treated as the course of life and are not the most important matters in life. Because one loves too much, once one loses what one loves, one will then have resentment and hatred. That is why a person will commit a suicide to punish the other person and let him suffer. If you love a person and do not want him to suffer, you should help him not to suffer in the future.

Even if children would have died, just let him go. If the child could not attain rebirth due to one’s love toward the child, hatred would then arouse as the consequences. It is evil if one won’t abandon the adherents. The greatness of the Buddha dharma is that the dharma dissolves our attachment of hatred in past lives. If your children’s consciousness is transferred to the pure land, you should be glad that the child could learn dharma from Buddhas to benefit the beings. It’s not to enjoy worldly good life in the pure land, but rather in the pure land one would practice the dharma inside the lotus and would always stay there, like a retreat. Everyday Buddha and Bodhisattvas would come to teach you the dharma till your attainment of Buddha-hood, than you could benefit the beings. Although he would not fall into the cycle of reincarnation any more, he would stay inside the lotus for longer time to attain Buddha-hood because you are constantly anxious about him. If his consciousness is transferred to the Heaven Path, he would stay in lower level of heaven because of you are constantly anxious about him and would therefore fall into the cycle of reincarnation soon.

“Renunciation” is cultivated through generosity and giving. Without abandoning, one could not develop his mercy and compassion and thus could not develop the boddhiccitta. As an example, Rinchen Dorjee Rinpoche abandoned the offering of disciple’s father-in-law this time to let her father-in-law and family understand the greatness of the Dharma. As a dharma practitioner, one should learn different methods to be with one’s family. Bear in mind that Dharma is precious and sublime in contrast to human emotion, and be decisive to abandon everything and adhere to nothing. If the people of an area could be able to cast off and cultivate mercy and compassion, the area will become better. And, if one does not conduct practice towards “mercy, compassion, joy and Renunciation”, does not develop boddhicitta, it would be problematic even though one recites the name of Amitabha Buddha.

Bodhicitta is a treasure that cultivation without developing Bodhicitta would not have any effects no matter what have been practiced. Keep going on this way and someday the Bodhicitta can surely emerge. That will benefit many sentient beings, as well as your family and relatives. Their lives will get better and turn to the right way little by little. Do not think that the consciousnesses of all of your ancestral relatives will be transferred by attending the puja just once. Consciousnesses of many of them have not transferred because they have not accumulated enough merits and conditions yet. Rinchen Dorjee Rinpoche encourages all the attendees to make use of all spirit and energy to learn and practice Buddhism. There should be something that we are used to assuming ourselves to be faultless. We should listen to Rinchen Dorjee Rinpoche’s teachings repeatedly, thinking it over and over to find somewhere and somewhat that we have not conducted well. Then, make yourself a world-shaking change.

April 22, 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.

April 24, 2009

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: His Holiness 37th Drikung Kyabgon Chetsang has ever enlightened that “Chod” puja is one of the Eight Sadhana practices of Tibetan Buddhism. That is, if one unceasingly practices this dharma in this life, he will have the opportunity to attain realization and to be liberated from life and death. It is called the “Dharma of Body Offering” in Han Language. It means “Cutting Off” in Tibetan, to cut off sentient beings’ ego-clinging heart. All human beings’ sufferings, sadness, joy, love and hatred are due to arising of affliction. With affliction, one will conduct evil deeds without knowing it.

Chod puja was written by a Tibetan female lay practitioner, the Machig Lapdron, and was successfully conducted with accomplishment. At that time there were many Indian practitioners who travelled to Tibet and implored her to teach them this dharma. Chod puja was written in accordance with the void of nature which was taught by Buddha Shakyamuni in the Maha-prajna-paramita-sutra.

To practice Chod puja, it must take at least ten years first to practice Exoteric Buddhism in order to have correct understanding of Buddhist teachings. Following that, after practicing the Uncommon Four Preliminary Practices for three to five more years, it is up to the guru to decide whether to transmit him tantric teaching or not. In addition, it is also required to practice mercy and compassion heart that need great efforts to exert and is also the foundation of Bodhicitta. Bodhicitta will work after mercy and compassion heart arises. Next is to practice the void of nature. Another condition is to achieve the accomplishment of correspondence to Yidam Deity by practicing the Mani Mantra of Mani Dharma during retreat. Correspondence to Yidam Deity means Bodhisattva’s vow is learned and fulfilled. The most important thing for Chod puja is to benefit all sentient beings in the six realms. Its vow power is like that of Avalokiteshvara’s. The consciousnesses of those who die of accidents are usually difficult to be transferred because there their karmas from accumulated lives are heavy. However Chod puja is particularly beneficial to the sentient beings with heavy karmas.

Those who possess enough merits like Buddha are adorned by excellent characteristics. Whether a singer is popular is also related to virtues that were accumulated in his past lives by giving or making offerings. That is what he enjoys in this life comes from what he earned in his past life. That his fan buys one of his albums will repay him for what his fan owed him in last life. Virtues like money would come and go, and will be spent without learning Buddhism.

Some thought they were faultless and had nothing to repent of. Or they repented just for better life. However they forgot they have many of relatives. If they do not practice Buddhism, they will definitely fall into three evil realms while their relatives are still waiting to be released.

Scientists have found in a Scottish village the remains of a human being from 9,000 years ago, whose genes resemble those of a living villager currently residing nearby. Scientists have yet failed to explain why genes exist. In fact, genes are karma accumulated in one’s previous lives. Scientific studies have shown that a human being is born with both good and bad genes, and the bad ones bring about diseases and health problems. One who has a lot of evil karma carries bad genes. Nonetheless, if he exerts his strength to change himself, things may get better in the future. For instance, some people are born with cancer genes, but these genes never become effective throughout their lives. On the other hand, those with healthy genes are found to develop diseases in later life. These phenomena are changes caused by one’s virtuous and evil deeds committed in his present life. Then and there, Rinchen Dorjee Rinpoche called on a disciple who works as an attending doctor in the division of general surgery of a medical center and had her shed light on genes with a scientific explanation. The disciple, who is a Ph.D. student major in cancer genetics at the graduate institute of clinical medical sciences in a medical college, replied, “How great Rinchen Dorjee Rinpoche is! With a few Buddhist teachings, Rinchen Dorjee Rinpoche has provided a thorough explanation of the genome science which I have been taught in class with English explanations by my professor.” Rinchen Dorjee Rinpoche then said that science is a field which has not yet been discovered by the human beings. Dr. Sun Yat-sen once said that Buddhist teachings are the mother of science. Science is an accumulation of human cultures, knowledge, and experiences which serve as a means to explore all the phenomena in the world. The pursuit of the truth in the universe can never be successful through scientific means, i.e. mundane means, and only the Buddhist teachings, i.e. supramundane means, will bring the truth to light.

Actually when eating meat, the genes of those animals go into our body at the same time. Therefore, after eating beef, pork, and mutton and so on, the genes of those cows, pigs, and sheep will be in our body and fight with each other.

The Buddha taught us that we ought to deeply believe in the laws of cause and effect, as well as the law of causes and conditions from past lives, current life, and future lives. Evil deeds in past lives would bring the evil karma for this life, while virtuous deeds bring virtuous karma. If there is not replete with the karma’s conditions, the karma’s effects will not manifest or the karma’s retribution will be less than it is supposed to be. Similarly, the karma of virtuous deeds will not manifest by evildoings of this life because the causes and conditions of evildoings make the effects of bad karma manifest. Furthermore, the law of cause and effect is not, as you may think, that one cause corresponds with just one effect and it just ends after the corresponding effect manifests. In fact, the causes and effects have their complicated corresponding relations that one cause due to the conditions creates one effect which in turn creates another new effect, and thus they create one after another continuously. For instance, one breaks his arm in an accident, but it is not certain to just end like that. It will create another new karma if he has hatred in his heart for this accident. From the view of Buddha Dharma, all occurrences are not accidental but are the results of what we have done in the past that manifest when it is the time.

When one’s family passed away, one ought to hold Buddhist rituals widely. The meaning of the word “widely” does not refer to all over the places. Instead, it means how much mercy, compassion and merits the Buddhist master who conducting the rituals has possessed, and how many sentient beings the master can benefit. What one is now practicing in Buddhism is for one’s future. The first concept of Chod is giving all your belongings to sentient beings. There are two stages in practicing Chod like practicing other tantras. The first stage of the practice is to benefit oneself to be liberated from the cycle of reincarnation, and the second is to benefit others. It is just like that one needs to save enough money in order to help others. Some people attended pujas for a while but stop coming when their problems become better. When their problems become worse, they come to attend pujas again. However, their problems usually have already seriously deteriorated. It is because while they discontinue participating in pujas, they might have done more evildoings. As a result, they had accumulated more bad karma. It is like a patient stopped taking medicines long before the illness was cured. When the symptoms restarted, the patient would need to take heavier doses. Therefore, one should not cease carrying out matters that can accumulate one’s merits. Incessantly, Rinchen Dorjee Rinpoche has kept persuading believers and disciples not to kill sentient beings nor eat meat. Why couldn’t some people accept Rinchen Dorjee Rinpoche’s advice and stop eating meat? It is due to their inherited habits from past lives which are so deep that is almost impossible to quit (These people were reborn from the animal realm.) Some women who having abortions in this life also had killed human beings in past lives and such habit had accompanied them. It is because our habits of past lives would remain in the field of unconsciousness.

What people think in this world are all distorted and delusive (which are opposite to the teachings of Buddha dharma), but are considered as correct by them. For example, someone once asked Rinchen Dorjee Rinpoche to help him claim compensation from one who killed his child in a car accident. He wanted to revenge for his child and get justice. Rinchen Dorjee Rinpoche enlightened him, “Your child has already passed away. Who will use those compensated money?” And the person said that the money would be for his own use. His words revealed that he was just to use the car accident as an excuse to satisfy his own desires of greed, hatred, and delusion. Someone makes animals castrated after adopting them for the thinking of reducing stray animals. However, he does not realize the bad causes (the hatred caused by letting the animals suffer painfully) that this kind of behavior can generate. This will let a person obtain the bad fruits of getting cancer or deadly accident. Every one of us should just follow the causes of all sentient beings and let all sentient beings live their own life.

Then Rinchen Dorjee Rinpoche conducted the auspicious Chod puja. After perfect completion of the dharma, Rinchen Dorjee Rinpoche enlightened that in addition to helping those whom one would like to help, the attendees should also think to spread this dharma and let all sentient beings in need be helped by this Chod dharma in the future. Rinchen Dorjee Rinpoche further encouraged everyone to learn the spirit of Avalokitesvara that wishing the best for all sentient beings. If one does not bear grudges and has less resentment, one’s chance of getting accidents will be reduced as well. If one accepts the teachings of Buddha dharma, diligently does works of charity, and has no thoughts of killing life, one will not have the behaviors of killing life.

To be blessed by attending the Chod Puja, it all depends on that if one’s mind has the qualities of repentance, belief in cause and effect, and belief in the guru and bodhisattvas. One has to continuously retrospect and correct the mind, to overcome or abandon the ego attachment, and not to take it that all the wrong doings are due to someone else. Every phenomenon would not occur by itself alone and there must be some causes and the followed effects. If one would always blame on the others, the karma of one’s past lives could not be clear away. If one is not cautious, it turns out that one would commit wrong doings unconsciously. When one repents only after created the faults, the repentance might not become effective and might be too late because the fruits of the cause would have been fully developed and the result could not be changed.

On behalf of all the attendants¸ the guru who conducts the Chod ritual presents the offerings and generosity. The scripture of the Chod ritual should not be shown to you since you would be scared when you look at the text. It instructs that the practitioner has to make all of him an offering. In the text there is a verse that the practitioner would visualize all of his own blood, meat, bone and organs are to be given to and shared with the beings in the hells. This is because they liked eating meat and so they are staying in the hells as a karmic consequence. The practitioner would like to please them by visualizing what they like. In this puja, what they would have eaten is not meat but in fact it’s nectar that would overcome or reduce their hatred. Then they could stay in peacefulness and listen to the practitioner and therefore receive blessings and help of the dharma. One verse in the text states that eat whatever you like, drink whatever you like and wish you happy.

The best way to be grateful to Buddhas and Bodhisattvas for their kindness is to stop making all evil deeds, devote yourself to learning Buddhism, and helping sentient beings. Never think little of just eating a parcel of meat or saying a word or two bad about others. Both of them bring serious results. Having started to learn Buddhism, think no more about how many people fail you. Do not criticize people in your office. Every person would have the effects of whatever he does. This is the law of effects and causes. Once we criticize, we are making a speech karma, then we will have to responsible for the effects. Do not be too attaching over losing your family or child. Every thing is the phenomenon of effects, causes and conditions. The most heart-breaking thing is the sudden death of a cute child. This kind of suffering comes from previous life causes which make the kid be born in your family for revenging. Let what happened be an end. Do not attach anymore, otherwise other causes and effects would arise and continue. Once in a life Kṣitigarbha Bodhisattva’s parents had a son and he died at two or three. The kid’s consciousness got reincarnated in this family and died again for 13 times. That made them ached deeply. Because the great enmity between the kid and the parents in previous life, he acted this way to get even with them. The knot of cause and effect was not untied until they started to learn Buddhism. Similarly, as one is cheated, he must have cheated others in previous lives. Then how should we do in our life? Follow Buddha’s teaching: to lead a life of according conditions; to take what comes and be contented. The world is getting worse and worse. If we do not stop making all evil deeds and start all virtuous deeds, but do both good and bad, there will be great possibility for us to be embroiled in the shared evil karma. The power of virtue will increase and the evil decrease, only if all people do good deeds.

Rinchen Dorjee Rinpoche once foresaw a man would be beaten up and told him not to go out during the Dragon Festival. The man obeyed Rinpoche’s words and stayed at home. However, he got drunk at home and beaten by his girl friend on that day. And there was another case that Rinchen Dorjee Rinpoche foresaw a man would be beaten in a bar and advised him not to go drinking there. He followed Rinpoche’s advice in Taiwan but forgot it when he went to U.S.A. He had quarrels with some foreigners and wounded in a fight. Both the cases tell us that supernatural power is not able to change the result of karma. If you do not repent and change yourself, effects will not be changed. Causes and effects can not be changed by buddhas’ and bodhisattvas’ blessing, they can only be changed by yourself. Only you can protect and bless yourself.

April 26, 2009

Far away in Japan, the His Eminence Rinchen Dorjee Rinpoche conducted the Phowa ritual to transfer the consciousness of a disciple who has just passed away in Taiwan. She was diagnosed with cancer of the last phase when she sought refugee in this January and has just passed away this morning. As there were sufficient virtues and merits as well as causes and conditions, in less than two hours she has received the Phowa ritual conducted by the His Eminence Rinchen Dorjee Rinpoche who was far away from Taiwan at that moment to transfer her consciousness. After the ritual was successfully completed, this disciple’s body showed all auspicious signs of successful conduction of Phowa ritual for liberation: Peaceful look, flexible body, cold body but warm crown of head. Her family members’ minds were peaceful. They have very little sadness and also highly praise that Phowa ritual is very auspicious.

In the afternoon, during the regular puja held at the Glorious Jewel Buddhist Center, Taipei, all disciples and believers listened reverently to the audio recording of the dharma teachings “the attitude to correctly practice the “Four Preliminary Practices”, which was enlightened by the His Eminence Rinchen Dorjee Rinpoche on December 19, 2002. Before one practices the Four Preliminary Practices, all his mental conditions must be very correct. Then it is possible to attain realization and gain benefits. It is very difficult to listen to Buddha Dharma, to be in the time when Buddha Dharma abides in the world and to obtain human body. One must cherish such conditions after he seek refugee. Nowadays, it is very difficult for the ordained and lay people to fulfill the practice which does not have any contact with other people. If one does not have a spiritual friend to help and subdue you, he will have no idea how to start with his own capability as Buddha Sutras are too immense. It is necessary to begin the practice of Buddha Dharma in accordance with his linage guru’s oral transmissions. An example of the so-called linage is that all the pith instructions of the Drikung Kagyu tradition are transmitted and upheld from the lineage founder, Lord Jigten Sumgon, to each and every lineage holder without interruption. The linage holder not only governs the Order, his authorities and obligations are very clear. His obligations are to order, preserve and orally transmit all Buddha Dharmas. He must transmit all of the dharma he knows to the disciples with proper temperament accordingly without reservation in this life time. In fact, every dharma is beneficial. There is none of dharma that us more special than another. However, it is just different in vow power of each of Yidams. A guru is an experienced practitioner who practices in accordance with dharma. He knows the means to save your time and walk correctly on the path of practicing. The pith instructions that a Guru transmits are all the dharmas of practice.

In the past three major disciples had ever implored the Venerable Atisha for enlightment: For sentient beings who wish to attain the bhumi of liberation, which should be given priority to between Buddha’s speeches, tantras, sutras and guru’s teachings? Venerable Atisha replied: Guru’s teachings should be given the priority. For a guru who has completed virtues, his foundation of Exoteric Buddhism is definitely very solid. He will surely propagate Buddhism within the scope of orthodox Buddhism, orthodox thought and Eightfold Path and knows what skillful means to be used to teach all kinds of sentient beings. Tibetan Buddhism takes oral transmissions and teachings of virtuous guru as the principle things. Just like when the His Eminence Rinchen Dorjee Rinpoche practiced the Mahamudra, he truly practiced everything in accordance with His Holiness 37th Drikung Kyabgon Chetsang’s oral transmissions and did not read anything else. In fact, people’s thoughts are far too many and diverse.  Presumptuous thoughts have already arisen the moment one tries to comprehend. The reason why Buddha has spoken so much was because sentient beings are too benighted and ignorant. In fact, all 600 volumes of Buddha’s Mahaprajna-paramita Sutra only talk about one word “void”. However sentient beings do not stop interpreting, as they do not understand Buddha. It is all very wrong when one thinks that Buddha Dharma needs to be studied, researched or understood. Buddha Dharma is very simple – Apply to life (apply to daily life). Should we ever treat it as knowledge, even exhausting our lifetime will not be enough to understand it. If one hopes to practice Buddha Dharma, then he must truly follow a guru but not to decide nor act on his own.

A disciple of Rinchen Dorjee Rinpoche once said that he was going to go on a charity trip to Northern Thailand. His deed was a virtuous one from the point of view of mundane dharma. Nonetheless, from the point of view of supramundane dharma, we have insufficient time in our lives and we should practice well so as to transfer ourselves to the other shore and thus will naturally be able to benefit many sentient beings. One who has been liberated from the cycle of births and deaths can benefit all the sentient beings related to himself from the beginningless time to date and free them from the cycle of births and deaths as well. The number of those in question is enormous. Buddhist teachings exist with proper conditions. The reason why there have never been Buddhist teachings in Africa throughout the history is due to the absence of the proper conditions. As stated in the Sutra of The Great Vows of Ksitigarbha Bodhisattva, we ought to present our donation to the sick and the poor personally and teach the latter how to earn a living. Giving money for charitable activities has nothing to do with the idea of mercy that the Buddha expounded. The real charitable work is done through one’s self-correction and his successful study in Buddhism so as to benefit the sentient beings. Never do any Buddhist sutras state the term ‘charitable activity’. As there is an act, so will there be karma. As long as karma exists, one will be reincarnated. There definitely are causes for those who would acquire diseases and sufferings, and they will most certainly be helped with the Buddhist teachings if there are proper causes and conditions. As Guru Atisha said, one should not have self-opinionated thoughts. The Guru does everything in our best interests. Since we have attached ourselves to the Guru, we must have complete faith in him.

The disciple then asked for the reason. Guru Atisha thereby replied, “Even though you are capable of understanding, reciting, i.e. having memorized all the details in the sutras, or mastering the thousands of practices and terms, i.e. speaking fluently with all the Buddhist terminologies, you will not know where to start with in terms of true practice without the Guru’s guidance. True practice doesn’t refer to how well one could read or speak Buddhist Sutras, nor does it refer to how long one could do the retreats. It means that you have to change yourself with the Buddhist teachings and then gain a profound understanding as to how to apply the Buddhist teachings to your daily life, which thereby becomes dependable and worry-free. Rinchen Dorjee Rinpoche has preached to the disciples the Buddha Dharma in stages and given the them teachings about how to practice step by step. Before you see your own nature, you learn the Buddhism with your subjective judgment and want to listen to what you think is beneficial, likable, acceptable, and satisfying. Therefore, whatever you speak of is your thought rather than your wisdom. Therefore, upon hearing the problems that a being has, you don’t have the wisdom to immediately speak something that could pierce into the being’s heart.

The disciple then continued, “If we conduct true practice with the Guru’s guidance drawn by induction. Can it make us perform virtuous deeds with our body, speech and mind?” Guru Atisha then answered, “No, it can’t. Even though you are able to abide calmly in all the practices taught by your Guru, what you practice without supramundane mind away from the reincarnation in the three realms will still plant the seeds for reincarnation. supramundane mind is a different matter than revulsion. If you leave with revulsion, you will have a heart of hatred and be reincarnated in the three worlds. supramundane mind refers to the three Dharma seals. You know well that this world is no fun and that everything you own is a mere process in life. What’s most important of all is whether you can leave the sufferings of reincarnation in three realms behind. A Bodhisattva comes back to liberate the beings with supra-mundane mind. Without supramundane mind, you will return for the enjoyments. The better you practice and the more virtuous deeds you perform, the faster you will return. It is because of the fact that many people owe you and thereby the virtuous karmic forces will draw you back. You need to have a good understanding of the performance of virtuous deeds. Even though you completely follow the directions of your Guru to conduct true practice, you will still come back due to lack of supramundane mind. One with supramundane mind knows that all the family members and wealth exist with causes and conditions. As they arise, they will cease so they are impermanent.

Jowo Atīsha furthermore said that even if you exert yourself to practice virtuous deeds 24 hr a day, without dedicating merits toward perfect enlightenment (namely, dedicating all the virtues and merits attained everyday to all sentient beings in ten dharma realms and to the path of Buddhahood), the merits you accumulated would be contaminated. And you would go to the evil side (to the cyclic existence). The Buddha exhorted us to leave the ocean of birth and death. We must be careful. Whoever teaches Dharma without calling attention to the supramundane mind is evil. Before attaining enlightenment, your reincarnation back to the world is definitely inducted by the strength of Karma rather than your vows. Because of fear of death, and because you know practicing Bodhisattva Path will gain better fruit, you make vows every day. But you do not practice your vows, for you have not the supramundane mind. Rebirth with karma, no matter virtuous or evil, is not allowed by every pure lands in the boundless space in ten dharma realms, except the Pure Land of Amitabha which favors people to be reborn with his virtuous karma.  For the stubborn human beings, compassionate Buddha Sakyamuni left the Expedient Means by introducing Amitabha to you. You might be able to clarify your evil karma, but it is hard for you, even the ordained people, to clear the virtuous karma (as you practice virtuous deeds with attachment to it!) Hence there goes the 4-word in Chinese: rebirth with (virtuous) Karma.

Moreover, Jowo Atīsha said that if one’s heart is not away from the Eight Worldly Winds, his conducts are all of the mundane dharma for this life and would not obtain path of good quality in later lives, even if he does well in contemplation practice. To meditate, contemplate or recite mantra well does not mean that you are truly practicing Buddhism, if you tend to be moved by the Eight Winds. There are different difficulties and advantages on practicing for lay people and ordained people. Lay people have more afflictions; however, they understand that life is bitter, so it’s easier for them to make determination to renounce. Ordained people also have afflictions. They tend to be haughty and arrogant, while it is more convenient for them to keep the Pure Percepts. There are many lay people who are still unable to break through their attachment to status. It makes difficulty for them in Buddhist practice.  The Buddha therefore said that a sangha community consists of four groups of disciples, i.e. bhiksu, bhiksuni, upasaka and upasika, so that they could be complementary to each other in their separate advantages and disadvantages. Rinchen Dorjee Rinpoche has been diligently cultivating for the Buddhist center since 1997 and the path to liberation taught by Rinchen Dorjee Rinpoche is neither the worldly Buddha Dharma nor the Buddha Dharma of human sympathy. If it needs title or money to learn Buddhism, you would be confused and disoriented by the Eight Winds! There are some Buddhist centers lavishing praise on their believers, or threatening them to donate in a witchery way. That is not good.  A spiritual friend would not use the mundane Dharma to entice you to learn and cultivate Buddha’s teachings. If money could buy you Dharma, Dharma would not be priceless; if the stage of realization of your practice were measured by the amount of donation from you, it would not be Dharma.  The great yogis of Drikung Kagyu such as Milarepa, Tilopa and Marpa had been the poorest people, but all of them became generally recognized great Siddhas all over the world.

It is hard to attain a human body. Just as Nagarjuna has taught, the chance is like a turtle who surfaces once every one hundred years and put its nose into a yoke. The metaphor is telling us that it is very difficult to attain a human body and leave from the ocean of suffering. The sufferings you are taking now are the results of the evil causes from the past. A true suffering is the suffering of reincarnation. Some people disregard it because they thought they do not know where they were before they are born and where to go after they are dead. And even if they take refuge under Buddha, many of them do not believe that the reincarnation is the true suffering. They still adhere obstinately to the wrong thinking that it makes them have a sweeter temper, more beautiful appearances, or a better luck through their Buddhist practice, but that kind of thinking is non-Buddhist. Besides reincarnation of physical body, there are still fluctuations of emotions. We are always in the cycle of reincarnation, having no permanent happiness. We always fear many kinds of things. We have yesterdays and tomorrow, why not accept that we have past lives and future lives? The cycle of reincarnation is taught by the Buddha with great wisdom. In logical reasoning, since the Buddha taught us to observe the Five Precepts, including no false speech, the wise elder himself must never lie to us. What the Buddha depicted must truly exist. Do not consider the cycle of reincarnation a cheating tool used by the Buddha on us merely on account of your incapability of realizing it. The Buddha’s only goal for coming to this world is to advise all the sentient beings away from the suffering of cycle of reincarnation, and obtain the permanent happiness without birth and death. What the Buddha taught us is exactly the supramundane mind. Your learning and practice would have nothing to do with Buddha Dharma if you still consider that there is no reincarnation. One must keep in mind the above right concept and throw away the other trifles as many as possible.

The correct cognition and view is to make sure one can leave the suffering ocean of reincarnation. This is Buddha’s request. If one wants to repay Buddha’s mercy and compassion, one must let oneself liberate from the sorrow ocean of reincarnation, not just donate large sums of money. Many Zen temples are in the mountains, and have either no Main Hall or a very small one since a Zen temple is not meant for accepting donations from the believers, but meant for teaching Zen to all sentient beings for the purpose of liberating from life and death. It is not easy to obtain the treasure of a human body. You have chances to listen to Buddha dharma, to see Buddha statues, and to meet a guru; but can you seize the opportunities to leave the sorrow ocean of reincarnation? It is still very difficult. Do not think that there are a lot of human beings on earth. The amount of other sentient beings is infinite times more than that of human beings. “Vinaya Pitaka” has stated that the amount of sentient beings entering the realm of hell is as much as the amount of dust on earth. Many people think that after death a man will be reborn as a human directly. But, in fact, the chance that a man will enter the realm of hell after death is almost one hundred percent. Even if a person has taken refugee and donated to become an owner of merits, but because he has donated the money with a greedy mind of getting close to his master, he will still enter the realm of hell after death, just may become a ghost king there. If a person has not learned Buddha dharma and done works of charity in his lifetime, he will enter the realm of hell instantly after death. Just the two things of having eaten meat and having hated someone will be sufficient for you to fall into the realm of hell. Rinchen Dorjee Rinpoche has often seen many sentient beings from hell since Rinchen Dorjee Rinpoche started to help people transferring consciousness.

On one occasion, Rinchen Dorjee Rinpoche happened to see a bucket of salted chicken legs in a roadside snack diner and a dog, which was stealing a chicken leg. When the dog was ready to run away, the owner of the diner rushed out to beat the dog. The dog abandoned the chicken leg and escaped. The owner then picked up the chicken leg from the ground and directly put it into the bucket. Rinchen Dorjee Rinpoche enlightened that the chance of this owner entering the realm of hell is one hundred percent since the owner was not willing to give a dog even a piece of meat to eat and had no heart of almsgiving and offering; he also got angry and this was the sign of a being entering the realm of hungry ghosts; he let the diner guests eat unsanitary food and this will lead to the retribution of him being poisoned. Therefore, it is very easy for one to enter the three bad realms of reincarnation. That is why the amount of sentient beings getting into the realm of hungry ghost is as much as the amount of flying sands or falling snows; and the amount of sentient beings getting into the realm of animal is as much as the brewer’s grains in the wine making process. We need to contemplate the great benefits of being able to liberate ourselves first and then to liberate others after being born as a human. Among the six realms of reincarnation, only the beings in the realm of human can attain Buddhahood. An Indian grackle can also recite the name of Amitabha Buddha, but it recites the name just in its mouth and not in its mind. This creates no effect. Human beings, born in Jambudvipa, have especially great strengths to do good or evil deeds. So they are called as the auspicious within the auspicious.

The power of human’s mind is very strong. As long as one can adhere to all faiths towards Buddha, one can definitely achieve Buddhahood. Rinchen Dorjee Rinpoche once asked His Holiness Drikung Kyabgon Chetsang that whether Rinchen Dorjee Rinpoche can attain enlightenment with Rinchen Dorjee Rinpoche’s old age. His Holiness Drikung Kyabgon Chetsang replied that Rinchen Dorjee Rinpoche absolutely could as long as Rinchen Dorjee Rinpoche has enough faiths to the guru. The meaning of having faiths is to completely and truthfully follow what the guru has taught and not to learn Buddha dharma with one’s own methods. It is a goodness obtained by accumulating virtues and wisdoms from life after lives for one to be born as a human with no deficiency and be able to learn Buddha dharma. Our body is obtained through the power of virtues and is very hard to acquire again and again. One who committed suicide will immediately cut off all virtues one accumulated life after lives. So suicide is more terrible than murder. From Mahayana’s point of view, our bodies are the dharma instruments for learning Buddha dharma; from tantric point of view, our bodies are the mandalas of hundred peaceful and wrathful deities. So suicide is equivalent to taking Buddha’s blood and will make one enter the realm of hell immediately and experience the scene of suicide repeatedly every day. Rinchen Dorjee Rinpoche has personally seen sentient beings that committed suicide. Even if they are surrounded by many beings, they can only feel themselves alone surrounded by total darkness. If one knows how to use the treasure of one’s body, the benefits will be greater than that of using a wish-fulfilling gem.

Rinchen Dorjee Rinpoche had once met an identical twin brother and sister. Their personalities and looks were not alike and they held different kinds of jobs. This was resulted from different habits they carried over from past lives. To master one’s life, one needs to practice Buddhism. And continually attending pujas is to extend the conditions with Buddhas. What one has been doing in this lifetime will influence one’s future lives. It is similar to the fact that if one doesn’t rest enough during the night, one can’t work effectively the next day. As one practices supra-mundane Dharma, one’s karmic creditors would acknowledge that one will eventually be liberated from the immense sorrows of the reincarnation and they could be liberated together. Naturally, they would not obstruct your practice.

Some people had previously registered for a Chod puja, but cancelled it at the last moment. The cancellation had prevented others with pressing needs from coming. The act of cancellation means those people were lack of respects to Dharma as well as Buddha and Bodhisattvas. When one couldn’t respect Dharma, one was disqualified to attend pujas. If one can attend regardless of any difficulties, one understands the meaning of cherishing merits. One can control one’s sorrows and happiness. Making offerings and giving alms would not accumulate one’s wisdom, but merits. To be truly liberated from reincarnation, one needs wisdom. For the novices of Buddhism, they should first practice merits and than wisdom. To benefit sentient beings , practicing merits and wisdom should be unceasing whether before or after attaining Buddhahood. Those who with great merits will not easily become ill, nor will those who with ability to achieve profound Buddhist meditation and sublime wisdom. Those who would acquire Bodhisattvas’ path will never loathe sentient beings for the sake of obtaining their own peace and happiness.

One should not have conceit for the attainment of this flawless body or for this flawless life. Instead, under such perfect conditions one should cultivate wisdom through diligent practices, obtain great joy, realize all the wisdom of non-egocentric, also realize the wisdom of emptiness, i.e. “all phenomena are selfless”, and therefore abandon the conceptual elaborations. The conceptual elaborations refers to that a practitioner does not adhere to the phenomena, does not attach to them, does not have discrimination to them. In one’s mind the phenomena is all but a game and a chain of occurrences. A practitioner of the Bodhisattva Path could not attain accomplishment if the practitioner does not complete the stage of conceptual elaborations. There are 4 stages in Mahamudra, they are: one-pointed stage, nondiscriminatory stage, one flavor stage (above the Fifth Buhmi), and nonmeditational stage (above the Eighth Buhmi). One has to complete the Uncommon Four Preliminaries before one could commit to Mahamudra practices. Why Rinchen Dorjee Rinpoche has not yet taught the meditation? It will waste time in the meditation if the karma is not clear yet, the body condition is not changed yet, the supramundane mind is not decisive yet, or the virtues and merits are not quliafied yet. Without completion of the Uncommon Four Preliminaries, the karma would not be clear away and therefore one’s mind could not stay in peace. It is not to destroy or to scrape out the karma, but rather to reduce the negative effect of karma and to cultivate the positive power. Without practices through the Uncommon Four Preliminaries, one could not achieve profound view only by meditation. The realized masters of the Zen School were all of great practitioners; we are simply not their kind.

The teachings of Tibetan Buddhism are concentrated and powerful. Therefore the qualification or standard is so high that the disciples who are not able to meet the qualification could receive the teachings. If the concentration could not be achieved, higher and profound dharma practices could not be achieved either. Those whose mind could not stay in peaceful during a such puja are not well concentrated in mind. Those, who feel sleepy, and who are taking notes are not concentrated. If your mind is in still, your body channels flows slowly and therefore your legs would be free from painful.

We have to realize that every worldly thing is illusive and untrue. The appearance exists truly as it happens, but its form is changing and untrue. For example, the appearance of the desk exists and can be touched, but its molecules and atoms are splitting constantly. So it is untrue. Accordingly, Buddha tells us not to be clinging anymore. You may think it hateful at the next second for what you feel lovely at the moment. The sudden change from lovable to hateful makes you suffer, because you cling to its “cuteness”. Thus Buddha tells us repeatedly to let go, to give, and to make offering. Anyway, it is for training you to let go your attachment. “Things” in the world never stop changing for a moment, as it were. Buddha wants us to see the world with our mind, not our eyes. Buddha had told us all the truth of the “realm of things” honestly thousands of years ago. Buddha is a true scientist. The attachment to an unchangeable world is the beginning of worry and suffering, also the beginning of creating (bad) karma. If you might listen and accept it, realizing that everything you see is illusive, you will definitely to liberate yourself from the samsara.

Had not practiced all virtual dharmas, while created all evil karmas, the second half of your life would be more sorrow than your first. If you feel you have so much sorrow, it means that you do not practice Buddhism in you life. Thus not only the second half of your life, but also your next life would get worse. To do well out and out, your future will be virtue. Do not give up any chance to do virtual deeds. The real virtual deed is to liberate you and sentient beings from the live and death and to attain the happiness instead of sorrow. Keep this firmly in your mind in every single day. Without mindful of this teaching, all practice and learning of Buddhism are evil theory. Doing virtue does not make you rich. Sometimes that was just the way Buddhas or Bodhisattvas used to solicit you to learn Buddhism by your desire. You should make best use of your life. When a person pursues only worldly happiness, eludes bitterness, does not keep precepts and does no good to others, he is just like an animal. Once he loses the human body, it is impossible for him to benefit other beings. It is rare to attain a human body. There are three ways to make good use of your leisure and perfect body. At least, one has to know the sorrow of three evil paths and practice Ten Meritorious Acts, charity, precept, meditation etc. to energetically attain human and heavenly Siddhi. In middle level, one has to focus on wisdom associated with precept and meditation to realize the meaning of egoless and eventually can attain the enlightenment of Pratyeka Buddha and Sravaka. In utmost level, one can attain the rainbow body and reborn in the pure land by practicing Zen and tantra as well as by following the Kagyu lineage gurus’ practice steps or even attains the enlightenment in bardo. Those are the most perfect completion. If you don’t possess the complete and truthful faith, you will not attain the enlightenment even you have the treasure of human body. It is said in Flower Adornment Sutra, “If one dose not possess complete and truthful faith, he is not able to realize the true bodhimind. So it ought to engender faith. There are three kinds of faiths: first, clear faith – seeing the one who takes refuge and raise a clear mind to believe. Second, joyful faith – hunger for achieving the siddhi of the one whom takes refuge to. Third, auspicious realization faith–faith arose from the profound teaching of causes and conditions. If on possessed the leisure and perfect appearance as well as all kinds of faith, then he could attain the unsurpassable enlightenment.

Rinchen Dorjee Rinpoche made a detail account to the correct attitude of Ngondro practices, rendering the disciples to appreciate deeply that it is precious to learn and practices Ngondro. With this appreciation, we will open our mind, strength our confidence, and keep going on practicing buddhism.

Updated on May 5, 2009