Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

November 1, 2009

His Eminence Rinchen Dorjee Rinpoche presided over a regular puja at the Glorious Jewel Buddhist Center, Taipei and enlightened the origination and transmission of the Drikung Kagyu Lineage: A practitioner with higher capacity will follow guru’s teachings of Buddha Dharma without a single bit of doubt once he relies on a guru. He will follow and practice the teachings accordingly, will not be self-righteous or use his personal experiences to judge the meanings of Buddha Dharma. Buddha is not a human being anymore. Therefore the methods of practicing Buddhism that Buddha taught are different from those of other religions’. Those methods of Buddhism can truly help one and other sentient beings to be liberated from the sufferings of reincarnation. Yet those of other religions’ were based on human’s thinking models. All human’s thinking models are selfish and will lead to greed, hatred and delusion.

To practice Buddha Dharma, we must have this human body. However, this human body is a body of karmic retribution. We have the body in this life because of the virtuous and evil karma from our past lives. In this life, we continue doing karmic deeds. Once this life ends, another life resulting from all our karmas begins again. This is reincarnation.

Animals cannot understand Buddha Dharma. They don’t have the wisdom to practice Buddha Dharma. Beings in the realm of hungry ghosts are always busy trying to eat during their lifetime and therefore have no time to practice Buddha Dharma. Beings in the realm of hells, whose sufferings have never stopped, are not able to practice Buddha Dharma, either. Beings in the realm of Asuras are busying fighting with the beings in the realm of heavens. They do not have the time to think about practicing Buddha Dharma. Beings in the realm of heavens have no wildlings to practice Buddha Dharma because their life are too comfortable. Therefore only the human beings would practice Buddhism because their sufferings surpass their happiness. Thinking more carefully again, true happiness does not really exist. The so-called happiness is the satisfaction of desire. Satisfying one’s desire will lead to another desire again. Therefore, basically there is no true happiness. Buddha had attained Buddhahood from being a human. Not only the earth has human, other planets also have human, too. Merits that the human beings possess in each planet are different: Some human beings within the four dvipas are able to live up to one thousand years old. Some eat beef. And some even live the world where no Buddha abides. Lifespan of the human beings in Southern dvipa or the earth is short. Their sufferings surpass their happiness. Therefore they have to motivation of be liberated from the cycle of life and death.

A human’s heart has fifty-one cetasikas where human’s virtuous and evil thoughts are stored. Among them, the evil thoughts are one third more in quantity than the virtuous thoughts. Therefore, thoughts and ideas generated by human beings are mostly evil ones. All we think about is not to suffer from losses or receive any harm. What people are most afraid of is to suffer losses, whereas the purpose of the Buddhist learning is to ask us to suffer losses. The dwelling meaning of the cetasikas is the habits accumulated from past lives. Among all evil thoughts, the worst one is defaming the guru. Why can’t we defame the guru? The retribution from such an act doesn’t serve as a punishment given by the guru, the Buddhas, or Bodhisattvas. For example, if one splashes paint on an ordinary person, he will be fined at most. Yet if he splashes on the President, the outcome will be very different. To the least extent, he will be punished by the President’s security guards. As the virtues of making offerings to the vajra guru are particularly enormous, therefore the karma from defaming a vajra guru will be more serious.

The quickest way to accumulate virtues when practicing Buddha Dharma is to make offerings to the guru. Rinchen Dorjee Rinpoche has never thought if he has money or not when making offerings, neither has he asked what benefits he could have received due to making offerings. Rinchen Dorjee Rinpoche simply makes offerings right away. A disciple who has just passed away on October 3 received Rinchen Dorjee Rinpoche’s Phowa ritual to transfer his consciousness. His cancer condition had once turned better according to his wife’s earlier sharing with everyone in the puja. Later his cancer has appeared again. It was because he had ever defamed the guru but not because Buddhas, Bodhisattvas or guru’s teachings do not work. As Lord Jigten Sumgon had said: Your illness will resume again if you do not practice diligently after guru cures your disease! Any practitioner with the attainment of a Rinpoche is capable of curing illnesses. Nevertheless, when your guru cures your disease, your karmic creditors will thereby stop their activities and give you an opportunity to clean up your act again. However, guru’s blessing power will discontinue if you defame the guru. Your karmic creditors will give you hard time again.

The Buddhas are incapable of achieving three tasks: liberating every single sentient being, liberating those without cause and condition, changing the karma of the sentient beings. One has to change his karma on his own. For instance, His Holiness Chetsang Rinpoche bestows Buddhist teachings and means to change karma upon Rinchen Dorjee Rinpoche, but His Holiness still cannot change Rinchen Dorjee Rinpoche’s karma. As the disciple defamed his guru, he, in fact, defamed the Buddhas, for all the Buddhist teachings he had heard of had all been imparted by his guru! When giving you a piece of advice, Rinchen Dorjee Rinpoche doesn’t allow you to provide further explanations because you will only explain with your afflictions and greedy thoughts. The reason why you still have your explanations lies in that you are not willing to submit yet. If you are not willing to submit, there is no need for you to come. Although the disciple had defamed the guru and even his wife had had no knowledge of his conduct, Rinchen Dorjee Rinpoche still compassionately granted him an opportunity and said a sentence to expose him, thereby enabling him to generate a heart of repentance, and even allowed him to make an offering. Without making any offerings, he wouldn’t have had the merits to request and receive the Phowa. Furthermore, Rinchen Dorjee Rinpoche even allowed him to do a retreat practice so that he was granted an opportunity to accumulate his merits and to be trained to get used to the lonesome feeling in solitude while reciting mantras in the retreat room. It is because one will have to face death all by himself at his own death. At his death, the disciple didn’t have any concerns except for worrying about his daughter’s incomplete education. Fortunately, Rinchen Dorjee Rinpoche knew about his attachment and lifted it for him so that he was eventually transferred.

Then, Rinchen Dorjee Rinpoche explained the history of the Drikung Kagyu Lineage. The Kagyu lineage is sometimes referred to as the “lineage of oral instructions.” Buddha Sakyamuni bestowed teachings for 49 years on Earth, and personally imparted every single sentence of Dharma in speech. There were no recording of the Buddhist teachings during the Buddha’s lifetime. The Buddhist Sutras are Buddhist teachings bestowed by Buddha Sakyamuni during the 49 years which were later collected and recorded by 500 Arhat disciples having learned Buddhism under Buddha Sakyamuni. The Kagyu lineage gives oral instructions just as the means traditionally employed by Buddha Sakyamuni. In Rinchen Dorjee Rinpoche’s center, note-taking is not allowed. Your notes are taken for the parts you want to listen and remember. The guru bestows teachings in accordance with the hearts of the listeners and grants every sentient being a little satisfaction during each puja. If you take notes while sitting in the lower seats, you will generate defilements by worrying about missing a sentence or having difficulty in listening and wondering what to do next. Thereby, afflictions will cloud your mind. Besides, as everyone has a different capacity, a sentence of Dharma words bestowed by the guru can be realized differently by each person. When a guru imparts oral instructions, the language employed by the guru during the teaching has blessing powers and can stop afflictions of the listeners. If recording had been necessary, wouldn’t Buddha Sakyamuni have had the disciples to carry it out? Those who recorded the Buddhist teachings put the Buddhist teachings they had realized in writing, and, therefore, the contents are different from what Buddha personally bestowed in speech. Hence, do not think that you will have any achievements in practice simply by receiving empowerments, carrying out assigned tasks and recitations, or reading the Buddhist sutras by yourself. You definitely need your guru to constantly guide and supervise you so as to get a chance. Before or when you seek refuge, the guru will do you favors in order to attract you with the desires. Every sentient being is granted to fulfill a little bit of satisfaction during each puja. Otherwise, they wouldn’t behave so well while listening to the Buddhist teachings for 3 hours in the lower seats.

The “Ka” of Kagyu refers to the authoritative instructions, precepts or words of the Buddha. Buddhist teachings are the unchanging and genuine truth in the universe and, therefore, are authoritative. Many people like to explain themselves at meeting with Rinchen Dorjee Rinpoche. Those who try to provide any explanations upon receiving Rinchen Dorjee Rinpoche’s advice are people who have no faith in the Buddhas and Bodhisattvas. One doesn’t have the cause and condition when he has no faith in the Buddhas. Without the cause and condition, Rinchen Dorjee Rinpoche will not be able to help you out. The reason why Rinchen Dorjee Rinpoche doesn’t allow you to explain lies in that the instructions of the Buddha are authoritative and cannot be doubted. If you have your own explanations, it means that Rinchen Dorjee Rinpoche’s teaching is incorrect. Before Rinchen Dorjee Rinpoche holds the great Amitabha puja for transferring consciousnesses, Rinchen Dorjee Rinpoche always asks His Holiness Chetsang Rinpoche for advice and does that every year before the puja is to be organized, expressing utmost reverence and respect towards the Guru. Regarding anything related to the Buddhist teachings, Rinchen Dorjee Rinpoche always seeks advice of His Holiness Chetsang Rinpoche.

Another explanation for “Ka” is precepts. Buddhist precepts are not employed to control us or to discipline us, but a tool which helps the sentient beings to refrain from committing evil deeds amid the time of five turbidities. Just as we have to abide by the school rules when we are at school, the company rules when we are at work, and the national laws when we are in the country, we also have to abide by the precepts so as to refrain ourselves from committing evil deeds or bringing any harm to the sentient beings. Buddha Sakyamuni did not mention precepts in the beginning of his instruction on the Dharma. Because more and more disciples of various capacities gathered later in time, Buddha thereby bestowed the precepts to all.

Another meaning of “Ka” refers to the words of the Buddha. The words of Buddha are not Buddhist talks, Buddhist sutras, precepts, commentaries, or any language related to Buddhist teachings. The words of Buddha are those which can truly help you to be liberated from the cycle of birth and death and to practice so as to attain Buddhahood. As His Holiness Chetsang Rinpoche said, “Whatever can help the sentient beings is Buddha Dharma.” Rinchen Dorjee Rinpoche also explained, “Buddhist teachings do not have to come from specific sutras or gurus.”

The syllable “gyu” means the transmission between teachers and students has never been interrupted. Incessantly, Kagyu’s 830 years of dharma tradition has been orally passed down to successors from Kyabgons of every generation. Such dharma tradition is the purest and cleanest, and its blessing is the most powerful. It is because the lineage gurus from each generation have all passed down pure and clean Buddhist teachings. The more generations there are, the greater power of blessing there is. For instance, absence of throne holders to inherit dharma tradition never occurred to Drikung Kagyu Lineage. Nor did it happen that there existed more than one throne holders in one generation; therefore no split of the lineage ever took place. That’s why Lord Jigten Sumgon once prophesied that the blessing power of Drikung Kagyu Lineage will be especially enormous. Some lineages were ever interrupted. Although these lineages might be renovated later, the power of their blessing was recommenced from void at that moment. Therefore, a Rinpoche who is recognized with his practice in the Drikung Kagyu Lineage will achieve accomplishments in the future.

Mahasiddha Tilopa is the founder of Kagyu Order, who was from Northern India. Tilopa was taught directly by the primordial Buddha Vajradhara. For Kagyu Lineage, Vajradhara is the primordial Buddha; whereas for other lineages, Mahavairocana is. For this difference, it’s clear that Kagyu Lineage was originated from the essence of reality itself and has transcended all time and space. “Vajra” represents the power to conquer everything, it can destroy all matters in the universe, and nothing is as strong as it. “Vajra” also means the mind of Buddhas is unshakable, firm, and pure that can’t be contaminated by any afflictions in the universe. It is depicted in the Amitabha Sutra that there are ten trillion Buddha Lands and there is one Buddha abides in each. As being stated in other Buddhist Sutra, Buddha Vajradhara holds the aggregate of all the merits, virtues, and works of all Buddhas in the universe.

Considering from another level of understanding Tilopa also had human teachers, from whom he received four special transmissions. When Tilopa’s transmission is directly connected to Vajradhara, it is called the “direct transmission”, and the pure and cleam Dharma is transmitted directly by Buddha of Dharmakaya. But when it is traced to his human teachers, it is referred to as the “indirect transmission.” Any tradition that can be traced to human teachers is called “indirect transmission.” The dharma tradition His Holiness Chetsang Rinpoche transmitted to Rinchen Dorjee Rinpoche is “direct transmission”, and Rinchen Dorjee Rinpoche transmitted it to his disciples is “indirect transmission.” Rinchen Dorjee Rinpoche had been saved by Lord Jigten Sumgon twice; one was a life-saving experience in a car accident for Rinchen Dorjee Rinpoche and the other was in Rinchen Dorjee Rinpoche’s dream in which Lord Jigten Sumgon transmitted a special Buddha Dharma to Rinchen Dorjee Rinpoche. This is because 800 years ago Rinchen Dorjee Rinpoche had learned Buddhism from Lord Jigten Sumgon.

Ordinary humans can only perceive a Nirmanakaya (Emanation Buddha body). Anything representing Buddha Dharma such as a sutra, a dharma tool, or a situation that can help you learn Buddhism is the way that Nirmanakaya come to help you. Anyone who has cultivated 100% faith in his guru will be escorted by a Nirmanakaya when dying. Anyone who has obtained the state of Bodhisattvas can perceive a Sambyogakaya (Enjoyment Buddha body), and will be guided by a Sambyogakaya as he dies. Only can practitioners who have at least achieved the attainment of an eighth ground Bodhisattva perceive a Dharmakaya (Dharma Buddha body). Whether you are truly a Bodhisattva? If not, those who claimed they can see or hear Avalokiteshvara are either telling a lie or on the verge of breakdown.

The law of cause and effect, karmic power, and the law of cause and condition are stressed in Buddha Dharma. Sentient beings are granted help from Buddhism without differentiation. It solely depends on sentient beings’ minds, karma, and conditions. In comparison, non-Buddhist religions don’t emphasize the law of cause and effect, and therefore the kindness of their conduct is contaminated virtue for they consciously help those specific sentient beings whose needs were heard, just as some charities eventually carry out charitable works only for a specific population.

The four transmissions Tilopa received comprised of two tantras and practices of “Illusory Body” and “Transference of Consciousness.” The practices of “Illusory Body” views that both inner phenomena and outer phenomena are illusionary; they are neither real nor eternal. They arise and cease in accordance with causes and conditions. A practitioner who accomplishes the practice of illusory body passes away with a rainbow body and doesn’t experience the sufferings during the dying process of his physical body. “Transference of Consciousness” is also known as Phowa Dharma. Within the four major lingeages, the Phowa Dharma of Drikung Kagyu Lineage is generally acknowledged as the most auspicious. Being more than 1000 kilometers far away from the dead, Rinchen Dorjee Rinpoche was able to conduct Phowa Dharma to its completion and drill a smooth hole on the deceased’s skull. Anyone still asking whether the round opening hole is a result of cremation has no faith in the guru and doesn’t have to study and learn Buddhism any longer. If one doesn’t have faith in his guru, he will never attain accomplishments in practice. In addition, for those who claim themselves as parents of their dogs, Rinchen Dorjee Rinpoche is able to transfer their consciousness into a dead dog’s body, which is the highest accomplishment of the practice of “Transference of Consciousness.”

The second special transmission included the tantra called “Gyuma Chenpo” and the practice called “Conscious Dreaming.” The practice of “Conscious Dreaming” is conducted in one’s dreams. Actually, both states of sleeping or awakening are in bardo state. When people die, they are in the dead bardo. And people can be either in the Shinay bardo or in the Milam bardo. Every sentient being in the six realms of reincarnation is actually in a bardo state. As you are awake, the consciousness can control your body, speech, and mind. When you are sleeping, however, it’s very difficult to do so in that your daily thoughts might surface in your dreams. If you still dream about seeking revenge, it indicates that you still have evil thoughts in your heart. If you dream about being chased and beaten up, it indicates that your evil karma from past lives has not yet been completely cleaned. Those dreaming about sexual fantasies need to examine their dharma practices seriously. On the other hand, if the frequency of such dreams decreases, it means your evil karma has been diminished. For those who practice “Conscious Dreaming” can meditate in their dreams as well. As soon as any evil thoughts arise, they’d awaken and make repentance. They, therefore, can practice Buddha Dharma twenty-four hours a day.

The third transmission is called “Demchok” or, alternatively, “Khorlo Dompa”, and the practice called “Clear Light”. “Demchok” or “Khorlo Dompa” is more suitable for the ordained people to practice. The practice of “Clear light” refers to white bindu and red bindu. White bindu is energy and red bindu is blood. A person is born because of the combination of his father’s essence and his mother’s blood. One’s essence and blood get depleted over one’s lifetime and do not increase. Children’s essence and blood are sufficient, so their feet all feel full. Nonetheless, as one grows older, his essence and blood get depleted, so the feet of the elderly are all sunken. When one runs out his essence and blood, he will die. Those who have survived death and come back to life saw an illuminating passage way and was called back half way through the path before they revived. You will understand why when you learn tantras and realize what death is. “The Sixteen Meditations towards the Pure Land” that Buddha Sakyamuni transmitted to his aunt is exactly the practice of “Clear Light”. Buddha Sakyamuni transmitted the practice one-on-one to his aunt, so the Buddha’s disciples, 500 shravakas, did not know about it. Therefore, this practice was not passed down. “The Sixteen Meditations towards the Pure Land” is a tantric Dharma, and is definitely not done by looking directly at the sun at the seashore or moon in the mountain with one’s eyes.

The fourth includes the tantra known as “Gyepa Dorje” or Hevajra and the practice called “Tumo”. Hevajra is more suitable for lay people to practice. In 2007, Rinchen Dorjee Rinpoche performed a three-month retreat in the cave where Jetsun Milarepa had performed retreats in Lapchi Snow Mountains. During this retreat, Rinchen Dorjee Rinpoche perfectly practiced Hevajra, which is very hard work and a practice from which any accomplishments are difficult to attain. A practitioner who has attained great accomplishment in Tummo is able to dissolve a vast field snow of a mountain. In the past, a practitioner needs to dissolve the snow around his cattail hassock to prove his perfect completion of the practice. Through this practice, some lamas who practice this Dharma are able to dry a wet towel on their back. Rinchen Dorjee Rinpoche has ever asked His Holiness Chetsang Rinpoche about the phenomena, and His Holiness Chetsang Rinpoche said that these are side effects of practices and are not very important. What matters is that one has to practice to attain a deep state of concentration, and this is also why it is called Tummo. Normally only those who start practicing this Dharma at the age of 30 or younger are able to attain the accomplishment in the Tummo practice. Although Rinchen Dorjee Rinpoche’s age was more than 30 then, Rinchen Dorjee Rinpoche still achieved the practice because Rinchen Dorjee Rinpoche had already practiced in the previous lives. As a theory in Tantric Buddhism states, one’s karma is all in his qi. With Tummo meditation, one will be able to subdue the evil karma in his body so that the power of virtuous karma may rise for the purpose of practice. Since the mantra of Hevajra is very difficult to recite, one is not able to practice it without attaining the practice of Tummo because his reciting of the mantra will be getting slower and slower and cease eventually. The mantra of Hevajra is not easy at all to recite. All kinds of mantras have something to do with human’s channels. For example, each syllable of the mani mantra has something to do with some specific channels of human. Therefore, a causal recitation does not take any effect. Without concentration, one is not able to recite mantra smoothly. If Rinchen Dorjee Rinpoche had not attained accomplishment in the Tummo practice, Rinchen Dorjee Rinpoche would not have been able to make a hole on the crown of the head of the deceased through the Phowa ritual. Even though Rinchen Dorjee Rinpoche ever recited one hundred thousand times of the One Hundred Syllable Mantra of Vajrasattva within twenty days, Rinchen Dorjee Rinpoche still felt hard to recite the mantra of Hevajra during the retreat in 2007. It was the Hevajra Dharma that Marpa attained the accomplishment by practicing it. It had taken His Holiness Chetsang Rinpoche more than 10 years to prepare the retreat of Hevajra practice for Rinchen Dorjee Rinpoche since the first time when Rinchen Dorjee Rinpoche met His Holiness Chetsang Rinpoche. It is because the Dharma of Hevajra is more suitable for lay practitioners to practice.

The grand and small circulations mentioned in Taoism are true. Besides the grand and small circulation mentioned in Taoism, points, primary and collateral channels mentioned in Chinese medicine, Vajradhara observed a third system of human being body called central channel, and, therefore, passed down the knowledge of performing practices of the central channel. All karma of us is in our central channel, and our karma is our qi. If karma could be eliminated, we will not feel suffering and sorrow anymore.

These transmissions form the core of the precepts and secret instructions of the Kagyu lineage that has been transmitted from generation to generation, uninterrupted from the masters to their disciples. The contents of the Four Oral Instructions include both the path of means and the path of liberation.

These teachings were passed from Tilopa to his disciple, the Mahasiddha Naropa and were systematized as the Six Yogas of Naropa, meditations that are considered an essential teaching of the Kagyu lineage. Naropa transmitted his knowledge to Marpa Chökyi Lodrö, the great translator, who journeyed from Tibet to India for several times, taking plenty of gold with him, in order to receive instructions and who subsequently returned to Tibet and spread the teachings of the Dharma widely. That Rinchen Dorjee Rinpoche enlightened this story doesn’t mean that offering gold is a must for receiving the transmission of Buddhist teachings. However, all you should know that the preciousness of Buddha-Dharma can not be bought with gold. Not having a single penny left on Milarepa when praying Marpa for the Dharma teachings, Milarepa offered his body, speech and mind as well as all he had to his guru. Milarepa still received the transmission from Marpa, with his whole belief in the guru, and that was the very offering. One who is reluctant to even make offerings with gold will not obtain the transmission of Dharma he prays for.

Jetsun Milarepa was the most important disciple of Master Marpa. He is one of the greatest yogis in snow-covered Tibet. Milarepa’s life story is widely known among Tibetans. After his father’s early death, Milarepa and his family’s life had fallen into a plight. He and his mother and sister had been bullied by their relatives; and their property had been seized as well. So Milarepa went to learn Bon spells and took retaliatory actions of sending hailstones against the dishonest aunt and uncle, killing many people. After the killing, Milarepa felt remorse and desired eagerly to learn Buddhism. The teachings Master Marpa had for Milarepa was to ask him to build a house, to dismantle the house after it has been built, and to reconstruct the house after it had been demolished, repeatedly. In addition to eliminating Milarepa’s pride as ordinary people thought, the mot important purpose was to teach him obedience. Master Marpa did not tell Milarepa how to build the house, only told him repeatedly that the house was built wrong and needed to be demolished and rebuilt. It was because Milarepa built those houses with his own thought so were built wrong. This was like that Rinchen Dorjee Rinpoche often asked disciples to do something without giving them any reason. If any reason were given, the disciples would have barriers caused by their knowledge, thinking they had already known this and expecting certain results; this is not a pure and clean mind.

Milarepa obeyed all of the guru’s teachings and fully practiced them without any doubt; and finally, he received Marpa’s dharma transmission. In his whole life, he followed the guru’s instructions. Marpa had instructed him not to leave the cave during his life. Even if after Marpa’s death, the King’s emissary brought him gifts and asked him to come to the King’s place for transmitting dharmas, he was not enticed by it. To practice Buddha dharma, you have to rely on yourself, not depending on your guru. When performing a retreat in Mt. Lapchi in 2007, Rinchen Dorjee Rinpoche once visited the cave where Jetsun Milarepa had practiced; the cave was empty. There had been no human beings at all around the case before, only beast animals moving around; even today there are few residents there. Rinchen Dorjee Rinpoche, at the time, was living in a wooden hut. In the evening, there were large numbers of insects coming into the room for warming themselves. There were five different kinds, large or small, just for spider alone. The cold air passing through the cracks of the wooden hut was already strong, not to mention the cold, which must be even colder, inside Jetsun Milarepa’s cave at the time. He was called “Mila” because he was still wearing cotton garment after achieving the accomplishments. In 2007, after Rinchen Dorjee Rinpoche perfectly completed the retreat, Rinchen Dorjee Rinpoche obtained a rare treasure that is exactly one piece of the cotton garment that Milarepa wore at that time. Jetsun Milarepa’s dharma appearance is different than others’; his right hand is raised up next to his ear; it represents that he is listening to the praying of human beings so to help their sufferings. Because of his obedience, Jetsun Milarepa practiced in caves all his life and endured the plight of living in caves; it was with such lifetime poverty that Milarepa repaid the karmic retribution of falling into the Hell caused by his killing of relatives using evil spells before. Jetsun Milarepa once said that those who have read his biography would be granted his blessings. Thereby, readers of Milarepa’s biography will have fewer obstacles on their Buddhist path in the future.

Venerable Milarepa’s teachings were transmitted to Master Gampopa. Since Gampopa, a famous doctor from Dakpo, saw his wife and son had died of illnesses one after another and felt that even being a doctor had not been able to save lives, he then practiced Buddha dharma from Exoteric and Esoteric Buddhism and attained achievements of being able to be in the meditative state for more than ten days. Later, Gampopa met Jetsun Milarepa. Milarepa, however, told Gampopa that the Buddha dharma he had learned before was as useless as wanting to squeeze oils out of stones; that is, they were not helpful to one’s liberation from the cycles of rebirth and death. Practicing Buddhism is not the only way to achieve concentration meditation. Methods of non-Buddhism religions could be practiced to achieve concentration meditation as well. Hence, Master Gampopa became Jetsun Milarepa’s disciple. All gurus of Drikung Kagyu prior to Gampopa are lay practitioners. It was from Gampopa and subsequently that the lineage began to have ordained gurus. Later, this lineage was also known as Dakpo Kagyu.

Phagdru Kagyu was founded by Phagmodrupa. Phagmodrupa was one of the most important disciples of Master Gampopa. Phagmodrupa is the emanation of Buddha Krakucchanda. Phagmodrupa’s main disciples established their own lineage, branching out many Kagyu orders: Karma Kagyu, Tselpa Kagyu, Barom Kagyu, and Phagdru Kagyu, etc, among which there are three lineages that still exist: Drikung Kagyu, Taklung Kagyu, and Drukpa Kagyu. During Phagmodrupa’s lifetime, he had many disciples. Among them, there were 500 disciples who obtained Glorious Umbrella (attained the level of Bodhisattva). The origin of Glorious Umbrella was from ancient India. At the time, anyone who had been helped would send an umbrella to the helper, returning the favor by sheltering him from the sun and the rain. Therefore, later in Buddhism, only a guru who has attained certain level of accomplishment can use a Glorious Umbrella. This is not an umbrella which can be made by anyone himself; its use must be approved by one’s guru. Rinchen Dorjee Rinpoche also has obtained a Glorious Umbrella that was the used during rituals and is confirmed by His Holiness Chetsang Rinpoche. His Holiness Chetsang Rinpoche’s Glorious Umbrella is different, for that different Glorious Umbrellas are used in accordance with the practitioner’s different position in practice.

Although Phagmodrupa had countless disciples, Jigten Sumgon was one of his closest and principle disciples. Jigten Sumgon was Phagmodrupa’s heart son, the successor of the lineage. Jigten Sumgon attained achievements when he was 35 years of age and he built the temple of Drikung Thil in the Drikung area. The attainment of the meditative state of the traditional Mahamudra teachings in the Drikung Kagyu Lineage is exceptionally auspicious. Emptiness realized by Mahamudra practice doesn’t arise, cease, begin, end, increase, or decrease. You cannot say that it exists or doesn’t exist, nor can you say it is this or isn’t this. The realization of Emptiness is different from that by the practice of the four meditations and eight concentrations stated in Zen Buddhism. That is not related to the philosophy of Madhyamika either because realizing phenomena in the middle way in rejection of left way or right way is also a thought. Nevertheless, you shouldn’t talk to people like that. If someone asks you whether you love him or her and your reply is “It seems that I do love you, but I don’t either” he or she will consider you a mentally retarded person for sure. It is Mahamudra, that the state of neither associative thought nor non-associative thought as stated in Zen Buddhism, which is the attachment to considering of having realized the emptiness, could be avoided to reach by practicing it, and that is the practice of liberation from reincarnation and of the path to attain Buddhahood.

An important enlightenment about Buddha Dharma Lord Jigten Sumgon had given to us is that, in addition to obtain the realization of the void of nature, Buddhist practitioners must obtain the realization of the originations. It’s very difficult to obtain the realization of the void of the nature. Yet it’s more important to obtain the realization of the originations. The meaning of the void of nature is about the arising and ceasing of conditions. Our actions are related to our previous thoughts which are pertinent to certain causes and conditions. The compassion of the void of nature is very critical. Taking the flood disaster this time for an example, many charities heard about it and hurriedly came to provide their aid. They, however, merely provide support for the families that hit by the flood. Just like some other charities arrange help only for a specific gender or age group but don’t help other groups. Aiming at specific objects to provide some particular help is the pretentious virtue, the conditioned virtue, the mundane actions, and that is totally different from the compassion of the emptiness that Buddhas talk about. Not only Buddhist learners have to practice virtuous deeds but also, in fact, as being a human, everyone is supposed to practice the virtuous deeds. There are much more mundane sorrows and suffering of sentient beings than those of stricken people of natural disasters. All sentient beings reincarnated in the six realms have sufferings. The true suffering is that of being in the cycle of birth and death.

The compassion of the void of nature will be aroused when causes and conditions are appropriate, and with that, one would help the people who implore without longing for condition or making any arrangement. The disciple who earlier shared her husband’s story said that when she meditated how Rinchen Dorjee Rinpoche helped her husband, the image of Rinchen Dorjee Rinpoche grew larger. It’s because Rinchen Dorjee Rinpoche has achieved the compassion of the void of nature. Otherwise, it’s impossible to clearly contemplate the image of Rinchen Dorjee Rinpoche.

Yesterday, a believer came to beseech Rinchen Dorjee Rinpoche for his ill brother, asking what he could do. Rinchen Dorjee Rinpoche asked him whether he could do prostrations for 3000 times everyday. He replied yes. Rinchen Dorjee Rinpoche let him do prostrations at the site. As he reached the 50th prostration, he had little strength left. Most of you grasp little understanding about the limit of your own capability. It’s not that Rinchen Dorjee Rinpoche wanted to embarrass him. To the contrary, Rinchen Dorjee Rinpoche let him to create a condition with Bodhisattvas by himself. And then as a result Rinchen Dorjee Rinpoche was able to help his brother. Bodhisattvas would never owe you anything. What we need to do is to believe Bodhisattvas will help us, but it’s not that Bodhisattvas will satisfy our wishes.

It is, however, not enough to obtain the understanding of the void of nature. If a Buddhist practitioner doesn’t comprehend the originations, he can’t help sentient beings. Sometime he doesn’t even know he has abused his own kindness. Once there was a daughter who came to beseech Rinchen Dorjee Rinpoche to prolong her mother’s life by conducting Buddha Amitayus puja. But Rinchen Dorjee Rinpoche advised her otherwise and suggested practicing dharma of Vajrasattva. Rather than accepting the suggestion, the daughter went to ask another Rinpoche to conduct Buddha Amitayus puja. Eventually, her mother stayed in an intensive care unit and had a fever, whose causes couldn’t be found. At last, as nurses open her mother’s mouth, they found that the spot of the original tracheostomy was covered with maggots. Her mother was bitten to death by those maggots. Don’t think that patients in coma don’t feel a thing; even patients in vegetative state have consciousness. The suffering of being bitten by maggots and unable to communicate is imaginable. So this patient must be full of hatred while dying, blaming others for not letting her die or cleaning the wound. This feeling of hatred definitely would cause her to fall into a hell. Rinchen Dorjee Rinpoche completely understood the originations, knowing that extending the mother’s life would drag her to suffer more. Rinchen Dorjee Rinpoche did not carry out dharma practice for her so that, with her reduced life, she might be able to pay back a little of evil karma. Perhaps, she would not have had to fall into any hell.

We don’t want to experience sufferings of this life, but we forget the suffering of falling into hells. If any ancestors of ours are in the three evil realms, our life will be affected because everyday they call out our names to rescue them from suffering. When considering the science of genes, our genes are the same as our ancestors’ and we now know that genes will influence future generations. Thus, when a guru helps you, no side effects will be traced. If the guru suggests an operation which some suffering and pain is unavoidable, it’s because the guru has foreseen even worse karmic fruits. Undergoing such kind of torture can have some of her karmic debts be paid off. In so doing, the karmic fruit of entering hells might be changed.

There was a woman who prayed Rinchen Dorjee Rinpoche to conduct Dharma to help her get married with a man she loved. Rinchen Dorjee Rinpoche did not conduct dharma to help her, so she asked another Rinpoche for help and finally her dream of marrying that man came true. However, after her getting married, she and her husband were arguing all the time, spent all money, had miscarriages, and both of them constantly contracted diseases. Rinchen Dorjee Rinpoche saw the origination and knew what was most helpful for her. However, many people still could not take Buddhas and Bodhisattvas’ advice.

The history of the Drikung Kagyu Lineage could be classified into three phases: Early developments of the order (1217-1400), the period of reform (1400-1615), and the era of the Chetsang and Chungtsang Rinpoches (1615-present). There are three periods of flowering of Drikung Kagyu. The first was in the lifetime of Jigten Sumgon, the second was in the period of reform and the last one came, as predicted by His Holiness Chetsang Rinpoche, after the completion of restoration of the gilded roofs of the Drikung Thil Monastery. The job of restoration of the gilded roofs of the Drikung Thil Monastery was finished by Rinchen Dorjee Rinpoche, under His Holiness Chetsang Rinpoche’s instruction.

Today the talk on the Drikung Kagyu Lineage was to establish the foundation of learning Drikung Kagyu teachings for you. From now on, the transmission of Dharma will be started and continue on. What was taught today is to benefit you in the aspect of mindset of practice. It helps you to lay the foundation. After a solid foundation is laid, the house will then be built well. Some of you go to other centers for lessons on Lamrim Chenmo. It is not that Lamrim Chenmo is bad. However, if you hear Buddhist teachings here and a few Buddhist teachings there, the house you build would be askew and unstable since each architect has different ideas. Lamrim Chenmo was written by Tsongkhapa who had learned Buddha Dharma from Kagyu Lineage and attained the accomplishment. He also founded the other order afterwards. A commentary is a record kept by a particular practitioner with his own experiences and realization in practice, and, thereby, it cannot be compared with the orthodox teachings personally bestowed by Lord Buddha. Besides, the frequently-spoken sutras, precepts, and commentaries in Buddhism are arranged in an order of importance, with precepts second to sutras and commentaries coming in third. This aspect has to be clearly understood.

Yesterday, a believer came to see Rinchen Dorjee Rinpoche and said that he wanted to learn Buddhism. When Rinchen Dorjee Rinpoche asked of his reason, he replied that he wanted to be a Bodhisattva. Rinchen Dorjee Rinpoche explained that the titles of a Buddha and a Bodhisattva are used to indicate various degrees of abilities of someone who has achieved in practice for the benefit of the sentient beings and not to recognize one’s high or low status.

Some people start to teach Buddha Dharma and be self-righteous after they just learn a little bit of Buddhism. Buddha Amitabha did not make the forty-eight vows until Buddha Amitabha was absolutely sure that he had achieved them. Some people think as long as they vow to attain the state of a Bodhisattva, they will make it. Experience of many great masters of the past has demonstrated to us that it’s not easy to achieve the state of a Bodhisattva. Given this fact, you can at least practice Buddha Dharma diligently to liberate yourselves from birth and death in this life. You must be clear about the motivation of attending pujas. The purpose of practicing Buddha Dharma is to liberate from birth and death; if you don’t have a selfless mind as Buddhas’ and Bodhisattvas’ only for sentient beings, you’ll learn nothing from Buddhism. All Buddhas have a dear wish that the sentient beings could attain liberation from the cycle of birth and death. If we are still selfish and self-benefited without having the same heart as that of the Buddhas and Bodhisattvas, we will never learn anything.

November 8, 2009

The auspicious regular puja was held at the Glorious Jewel Buddhist Center in Taipei. Believers and disciples listened reverently to the audio recording of Rinchen Dorjee Rinpoche’s Dharma teachings on September 22, 2002 regarding the first and second practices of the 37 Practices of a Bodhisattva,

This is a very important teaching to those who practice on the Bodhisattva path, and everyone should listen carefully and clearly. If people don’t have willing to listen to the teaching and still try to reach for what is beyond their grasp, they will be in a terrible situation with a hope to understand and achieve Enlightenment through just a little learning.

We often say that every Buddhist learner has to regularly follow a guru who is in accord with the Buddhist teachings. Through his help to you, you will then be able to see the path and achieve Enlightenment on the path. To see is not to see with our eyes, but to truly realize the ultimate meaning of the knowledge bestowed upon us by the Buddhas. If one doesn’t see the path, he will not be able to attain Enlightenment on the path. As to how to know if you have seen the path, it depends on your reverence to the guru and your conduct towards your Dharma brothers. For instance, many people are still gossiping about other people’s businesses. Others often get angry with their Dharma brothers. Still others are very unhappy with their guru. Those are people who haven’t seen the path yet. Without seeing the path, one will never attain Enlightenment on the path. Why do all the gurus advice you not to go to various centers and to refrain from listening and seeing too much? It is because listening and seeing more will do you harm instead of helping you since you have already got a lot of defilements. Therefore, we really have to restrain our heart well. If you have met a guru whose conduct is in accord with the Buddhist teachings, you should have fewer thoughts. Also, do not apply a lot of functions and ideas from other religions to our lives. Thereby, our hearts will be gradually purified and we will be granted the blessing of the Buddhist teachings so as to see the path and attain Enlightenment on the path.

Before listening to the 37 practices of a Bodhisattva, we have to think first about our motivation for listening to the Buddhist teachings today. If one has a motivation is to benefit himself, it is a thought in Hinayana Buddhism. If one’s motivation is to benefit the sentient beings, it is a thought on the Bodhisattva path. If one’s motivation is to attain Buddhahood through benefiting the sentient beings with the learning, it is a thought in Vajrayana Buddhism. In other words, if you still consider that listening to the Buddhist teachings will make your body healthy, get rid of your suffering, or prevent anything bad to happen, such a though is wrong, too. The fact that you are sick today is your own cause and effect. The Buddhas have stated explicitly that He would not be able to change your karma.

Through what can we change our karma? It can be explained in two degrees. Making offerings and practicing charities and generosity accumulate our merits. Hence, the first three practices in the Six Paramitas, i.e. observing the precepts, practicing charities and generosity, and tolerating, are conducted to accumulate our merits. That is why Rinchen Dorjee Rinpoche always asks you to refrain from getting angry, generating hateful or jealous thought, etc. All of the aforementioned is conducted to accumulate our merits. It is because one will not meet the qualifications nor requirements to practice and listen to the Buddhist teachings without the merits. Only when one has merits will he have the cause and condition to practice the Buddhist teachings. With the gradual influence and training of various practice means, one will have virtues while practicing Buddhism. The three other practices in the Six Paramitas, i.e. entering a meditative state of concentration, cultivating diligently, and attaining wisdom, are conducted to accumulate virtues. Only virtues will be able to change one’s karma and merits will not. That is why all the Buddhas, Bodhisattvas, and the gurus forcefully and strictly ask the sentient beings to conduct practice. Because you are not able to change your karma without conducting practice and, as a result, you will live in the course of your karma in this life. Therefore, all of you are constantly reminded that it is not important to have an illness because the illness will pay off your debts. Do not worry about getting sick. Instead, we should worry if we have enough time to listen to the Buddhist teachings in this life. It is a matter of paramount importance.

Having understood the reasons behind our listening to the Buddhist teachings, we should purify and settle our heart. Do not think too much. At listening to the Buddhist teachings, never ever compare them with your life experiences. When you compare your life experiences with the Buddhist teachings you have heard, you are having a second thought and the defilements will arise. In such a case, you are not listening to the Buddhist teachings wholeheartedly. From the Buddhist perspective, you are not listening to the Buddhist teachings in a deep state of concentration. If you apply your life experiences while listening to the Buddhist teachings instead of staying in a deep state of concentration, you will definitely forget and won’t be able to sow a great seed in your eighth consciousness. Therefore, the correct attitude for one to have while listening to the Buddhist teachings is not to worry how well he can understand or how much he can take in, as long as his aspiration and motivation are right. He should then purify his heart and prevent his thoughts from wondering. Don’t think that you cannot comprehend today’s talk. As long as you have such a thought, you will not be able to comprehend indeed. The Buddhist teachings are not for you to comprehend, but to realize. It is possible that you will feel nothing after your listening today. Nonetheless, although you don’t understand a single sentence of today’s teaching, if you listen received today will be realized someday with proper cause and condition. This is the means through which one listens to the Buddhist teachings adopted by practitioners of previous generations.

Why do we have to listen, contemplate and practice? To listen is not as easy as to listen with one’s ears, but to listen with one’s heart. After listening, one should contemplate whether the Buddhist teachings and the way you live your life are the same or different? If they are the same, you are starting to make progress. To practice is to modify you thinking and correct your behavior by means of listening. Recitation of the Buddha’s name and mantra or repentance ceremonies will only enable us to create cause and condition and cannot be referred to as true practice in Buddhism.

We human beings must understand that death follows us all the time. Do not be afraid or worry about death. Listening to the Buddhist teachings merely enables you to be immortal, but won’t make you live a long life. Long life is a result of one’s own practice. To make you immortal means to free your Dharmakaya (Dharma Body) from death.

All of the fundamentals of Buddhism are with the power of compassion, not only to benefit ourselves but also the sentient beings. Avalokitesvara is the representative of compassion. Strictly speaking, most of the practices in the esoteric or exoteric teachings are related to Avalokitesvara. You must recite the Mani one million times at least. Many people thought their fortune or anything could be changed after you recite Mani Mantra one million times. It is not so. The reciting is to let you make connection with Avalokitesvara. Buddha and Bodhisattvas could not help you if you do not have connection with Buddha and Bodhisattvas. It is because Buddha ever said that Buddha could not liberate those who have no connections. How to make connections with Buddha and Bodhisattvas? It is to think of Buddha and Bodhisattvas for each of your thoughts. This is why each of the Buddhist texts or Yidams in Tibetan Buddhism has the practices of generation stage and development stage which is to your mind corresponds to Buddha and Bodhisattvas’s mind by long term training. Therefore those who fall into illness do not come to tell me about our pains. Do not be afraid of these. Your fears are understandable before you take refuge. But you should not be afraid after you take refuge since you could rely on Buddha and Bodhisattvas. Having illness is usual, and no sickness is unusual. You will have not any illness once you attain the Buddhhood.

Avalokitesvara taught us this Buddhist text with his compassion and power of wisdom about the attitudes and principles of practices on the Bodhisattva path. Therefore, at the beginning, it is said that Avalokitesvara has attained the realization of “all phenomena neither come nor go”. The meaning of “the realization that all phenomena neither come nor go” is very profound. Simply speaking, it is all phenomena are due to cause and condition, i.e. they rise by cause and condition and cease by cause and condition as well. All what we could hear, see, or feel are the phenomena produced by our mind which affected by our consciousness field. Phenomena is not the Dharma that is performed to fix someone or turn one own fortune. That is all phenomena neither come nor go originally, just like what Quan Xi Master said “neither coming nor going”. “Neither coming nor going” could not be understood by the knowledge of ordinary people. In fact, the modern science has proven that actually the universe does not move, and there is neither time nor space. Time and space are originated by cause and condition. No cause and condition no movement, and so does our nature. Our mind originally does not move. Since we are used to observe the outer world by our five organs life after life, our mind therefore moves by the senses of five organs. In fact, coming and going happen at the same time, so it is said neither coming nor going. It does not mean coming or going does not exist as explained by some people. If it really does not exist, it will exist on the other hand. Whether existence or non-existence is not ultimate, and is attachment.

So “neither coming nor going” does not mean you could control coming or going. As long as the cause and condition rise, it cease at the same time. Simply speaking, the phenomena happen to cease at that same given instant time we see it. It is just like the playing of movie or TV programs. The image disappears too at that same given instant time we see it screen. Therefore, we begin to die at the time we were born. So why are you so afraid of death? Arising and ceasing happens at the same time, not separately. It is our mind to differentiate the arising and ceasing. This is so called the discriminating mind. Why Buddha always said that do not be afraid of death? It is because Buddha had perceived the true nature of all phenomena with his wisdom that all phenomena is not of the absolute “relative theory”. It happens at the same time in the same space. This is also the meaning of “not existence” and “not emptiness”.

With his great wisdom, Avalokitesvara had achieved realization. The so-called “realization” is not proved by his verbalization, nor is it understood by the principles of our life experience. “Realization” means one is already enlightened. When Rinchen Dorjee Rinpoche practiced the retreat and comprehended the meaning of “the arising of causes and the void of the mind,” the state of mind can’t be described in words. When the causes and conditions are sufficient in your mind, you’ll be enlightened by all the Buddha Dharma you’ve heard before. In the Flower Adornment Sutra, it depicts that Buddha Dharma is the beacon in the dark, which can lead us to the road toward brightness. Rinchen Dorjee Rinpoche’s causes and conditions were not sufficient enough to comprehend this passage. It was not until when the power was out in the building where Rinchen Dorjee Rinpoche was living. Rinchen Dorjee Rinpoche has to walk down stairs from the twelfth floor. The stairway was so dark that Rinchen Dorjee Rinpoche couldn’t even see his own fingers. With a lighter in his hand, Rinchen Dorjee Rinpoche walked down a few steps and then as soon as he ignited the lighter and saw the fire, Rinchen Dorjee Rinpoche was enlightened by what the Flower Adornment Sutra describes. It is, however, very difficult to explain in words to you.

Therefore, when you read Buddha Sutra or listen to Buddha Dharma, you don’t really have to “understand” what was said or heard. When reading Buddha Sutra, you ought to read it wholeheartedly. When listening to Buddha Dharma, you ought to do it the same. Don’t mind whether you understand it or not. As the state of causes and conditions develop to their maturity, what you have seen and listened will naturally enlighten you instantly. You all know the phrase “the arising of causes and the void of the nature”, but you don’t know what the state of mind is nor do you know the feeling. Simply speaking, When a person tells you a cup of water is extremely warm, you can see the mist evaporating and you also witness that person drink the water carefully. But in reality you truly don’t know how warm the water is, unless you drink and feel it yourself. To learn Buddha Dharma is similar to drinking a cup of warm water. Why did Buddha have to teach dharma for so many years? Why have some great masters to continuously propagate dharma for years? It is due to the fact that you can’t experience what they teach. Even though Buddha has explained to us in the language we can understand, it is only a kind explanation and listening to it doesn’t mean you can comprehend what is explained. That’s why Buddha, all great masters and gurus have kept incessantly advising you because it truly depends on you to obtain realization.

Buddha and your guru can’t really render you anything but help you to get rid of your arrogance. Why does your guru want to train your compassion and respectfulness? Buddha and your guru actually don’t need your respect. Since they have already disillusioned with your respect, how come they need it? The truth is if you don’t respect your guru, you’d be ungrateful to sentient beings. If you are not grateful to sentient beings, how would you obtain a compassionate mind? Nowadays, modern Chinese is pathetic in that we had completely accepted Western culture and forgone our ancient one. Our ancestors taught us to respect our teachers and their teachings. How many of you have done so? Rinchen Dorjee Rinpoche’s family was a huge one in which they hired a teacher for their education. The family took great care of the teacher’s life, including his illness, aging problems, death, his family members back home and everything. It’s because Rinchen Dorjee Rinpoche’s family thought they owed this teacher something great. We should pay deep respect to a teacher for his effort to educate us worldly knowledge, not to mention to a teacher who teaches us supra-mundane dharma. You all think your teacher should teach you something. There’s no such thing as “should.” Nor “should” your guru talk much with disciples. Nothing is deemed as “should” be so and so; all things between a guru and disciples are interactive. For instance, when His Holiness Chetsang Rinpoche said that Rinchen Dorjee Rinpoche has been respectful to his guru, it is because Rinchen Dorjee Rinpoche has been doing more than Tibetans would have done for their gurus. As a result, all Rinpoches in the lineage are respectful to Rinchen Dorjee Rinpoche. No matter how much Buddha Dharma you have been listening to, it’s useless to you because you don’t respect your teacher and his teachings. You haven’t been respectful enough to Rinchen Dorjee Rinpoche.

Although Avalokitesvara had obtained the realization of “neither going nor coming,” Avalokitesvara were still diligently and selflessly benefiting others. Avalokitesvara understood everything in the world was an illusion, so did he understand the suffering of sentient beings was an illusion. Avalokitesvara knew all matters in the worlds were resulted from causes and conditions and karmic retribution, but he still observed the precepts of bodhicitta and bodhisattva and kept benefiting sentient beings. Hence, you should ask yourself how much you have benefited sentient beings as you claimed you’ve been learning Vajrayana. If not for benefiting sentient beings, you might ask yourself how much you have benefited the lineage and your guru. If the answer is negative, you are not qualified to claim that you’ve been conducting the path of Bodhisattva.

We all know that Avalokitesvara Bodhisattva is an ancient Buddha and used to be a Buddha. Yet Avalokitesvara Bodhisattva “degraded” himself for benefiting sentient beings. In modern people’s term, Avalokitesvara Bodhisattva would rather being a Bodhisattvas than being a Buddha. It is like when a president gave up his position and degraded himself to be the general manager personally. Such thing will never happen to the worldly people! If you were a teacher now and yet being asked to be a genitor at school, you would rather being beaten to death than allow such thing. Today if you were the boss, you will not agree if being asked to be a driver. Because of Avalokitesvara’s great mercy and compassionate and “ego” does not exist, Avalokitesvara practiced the Bodhisattvas path for the sake of benefiting sentient beings. Why only Bodhisattva could do so but not the Buddha? It was because Buddha had already dismissed all ignorance and did not have a single bit of affiliation. Yet Bodhisattvas still had the affiliation to liberate sentient beings. Watching sentient beings reincarnate in the suffering sea, Bodhisattvas then arouse sorrow heart with sentient beings. Therefore Bodhisattvas had affiliations and had not reached the siddhi of perfect enlightenment. In modern people’s term, Bodhisattvas then have the motivation and power to continuously benefit sentient beings in the human world due to such affiliation.

In addition to what was just mentioned, only when your vow power is like that of a Buddha, then Buddha will know. Buddha will not know either if your vow power is not the same as his. Buddha is passive just like what was written in the “Vajra Sutra”: “Heart arises and yet has no attachment.” Bodhisattvas is a little bit different from Buddha and the difference is that Bodhisattvas was still mindful about sentient beings , still had a single bit of affiliation hoping to benefit them and liberate them from suffering and obtain happiness. Therefore, although Avalokitesvara was a Buddha who had already attained perfect enlightenment, once again Avalokitesvara take the affiliation back for benefiting sentient beings and returned to this world again. Such behavior is great and you yet cannot accomplish that. All of you wish for having good lives, possessing great power and become more superior than other people by practicing Buddhism. Such attitudes are way too incomparable to those of Avalokitesvara’s! How can one heart reach Buddhas and Avalokitesvara’s heart with such attitudes? Avalokitesvara knew that sentient beings suffered. Although Avalokitesvara had already accomplished and yet he still let himself to enter the suffering sea again to benefit sentient beings. Therefore, Avalokitesvara prostrated with respectful three doors all the time. Three doors are: Body, speech and mind. When prostrating every Buddha, Bodhisattva and sentient being respectfully with body, speech and mind, then one is qualified to be the guru, to be Avalokitesvara’s Nirmanakaya. The four short sentences in the first section actually include the true attitudes of all Bodhisattvas.

Again, it is also written in the next sentence that the source that Buddha benefiting sentient beings and obtain external bliss all originates from upholding true Dharma. All of you must listen clearly that it is to uphold the true Dharma! Practicing Buddhism is not for good health or long life but for to be liberated from life and death. That is to learn and understand how to control the birth and death. Do not be afraid of “liberating from life and death”. It is not to say that practice is achieved after dying. One must truly make up supramundane mind when he is alive to leave the house of reincarnation. If you don’t make up such a mind, teachings of Mahayana or Vajrayana are useless to you. A Buddhist disciple should not think that learning Buddhism is to gain more correspondences, generate more wisdom, improve quarrel skills, or make more money etc. A Buddhist disciple should not think that learning Buddhism is to wish his kids study much better, marry a good husband, etc, either. The so call true Dharma are those that could be liberate oneself as well as others. What does liberation mean? It is not simply to be able to recite Buddha names, sutras, mantras etc. It is to be able to cross the ocean to reach the other shore after the body of this life ends. The land of the other shore is the land of Buddha. Before you have confidence in controlling your own big affair of birth and death, be modest and humble, do not take pride, and do attend a Guru to help you.

Therefore, the meaning of these two statements refers to from where the roots of all the Budda’s eternal joy originates. It is all about that through the lives Buddha had practiced and held the true Dharma. If you encounter some certain gurus who emphasize his magical power and capabilities to sense the invisible beings, you shall not have faith on him because there must be problems. Buddha had ever said that ‘magical power’ can’t be a solution to changing your karma. Magical power is nothing but for amusements, and it can’t be any help to change your karma. We all know that Maudgalyayana was the best one among those disciples, with magical power, of Shakyamuni. It is said that although by using the magical power he could not solve three problems. The first one, his mother had been reborn in Ghost Realm but he can’t change. The second one, when Shakyamuni’s clansmen were faced with slaughter, he used his magical power to put all the clansmen into a Buddhist begging bowl and raised it into sky to secure them. However, when Maudgalyayana took back the bowl after the enemies withdrawn, all of the five hundred people had been transformed into blood. It means they would be killed if they should be, and it could not be changed even by using magical power. The third one, Maudgalyayana was died of attacks. If the magical power could be effective, Maudgalyayana should have been able to avoid or to change the attacks. Hence, karma could not be changed by magical power. Therefore, if some certain people, regardless of lay practitioners or ordained practitioners, emphasize the magical capabilities they could perform or what invisible beings they could sense, you should be cautious towards them as they do not teach true Dharma. They use magical power as the means to attract some curious ones to listen Buddha Dharma.

One day, there was someone introduced to visit Rinchen Dorjee Rinpoche. The person asked a question as the prolog “Are you from mainland China?” ”Yes.” said the Rinpoche. Actually all of us are originated from mainland China and are living in Taiwan. He asked the second question “Are you a Shan-Tou people?” The Rinpoche said yes again to amuse him. In fact, Rinchen Dorjee Rinpoche is not a Shan-Tou people. The man was very proud and satisfied as he had successfully guessed right two times. He then asked “You hold magical power, right?” Rinchen Dorjee Rinpoche replied “No, I don’t have.” All of a sudden, the man showed different facial expression because he failed in the third-time guess while he had been proud of previous guess. He said “Someone who introduced you told me that you hold magical power.” ”I don’t hold magical power.” said Rinchen Dorjee Rinpoche. How do you think? The Rinpoche would not say that!

As another example, someone asked Rinchen Dorjee Rinpoche a question immediately after the person just come and sit down. “Which direction would I obtain help from someone else?” Rinchen Dorjee Rinpoche said “I’m not a fortune teller. If you try, your question could be solved at the expense of five thousand in the market outside.” Rinchen Dorjee Rinpoche continued and said that the person had deep negative karma. Then the disciple who invited him intervened and said “He as a teacher has not killed the beings.” That disciple should be punished – who can tell teachers will not do bad things? Nowadays in Taiwan, lots of the teachers have been doing bad things indeed. They do not teach diligently. They teach by their own discrimination or opinion. Children who are not very clever or not well-behaved would be classified into hopeless classes. They would treat the children a little better if their parents could have offered some more gifts!

People whose occupations belong to one of the two following kinds must sacrifice and devote themselves. One is healthcare; another is education. That is, if you could not sacrifice and devote yourself but hope to obtain your own benefits through such occupations, the fruition of wrongdoing would be stronger than the other occupations, especially in education. Teachers are easier than the other to commit wrongdoings. Teaching without by heart is an example, and it’s more terrible than killing the animal. You can tell that lots of teachers are trading stocks, making profit from private money mortgage. Who can tell for what purpose a teacher wants that much money? If one needs that much money, it’d be better not to be a teacher – do some other job. Therefore, these people do not understand causes and effects. Furthermore, they regard themselves as infallible as they had excused another person. As a disciple, while you are accompanying someone to meet Rinchen Dorjee Rinpoche, you have to keep silence aside because you would not know which methods Rinchen Dorjee Rinpoche would use for the audience. Beings possess their own capacity, while some of them do not have the connection. For those without connection, don’t force them to accept since they might commit bad words as a response.

Surely practitioners are compassionate. However, wisdom is a must inside the compassion. For peoples that could not be liberated by the Dharma, let them stay as they are. You do not have strong belief in causes and effects at all. How can a result come without a cause? Therefore, believing in causes and effects is also one of the methods of true Dharma. Nowadays, everybody say that they believe in causes and effects, but you do not believe deeply. That is, no strong and firm belief. You think that some little wrongdoing has no result. It has, indeed. Regarding causes and effects, it has different forms or display. One of them is non-marked. For example, eating and drinking has no marks. But if an intention is aroused for our own selves, it will have a result. Though, it’s matter of time when the result will manifest.

Everybody ought to realize that what true Dharma means. It means we shall accept and practice all of the methods enlightened by the Buddha as they should be. Don’t remove some of them, nor add other things to them. Nowadays in Taiwan, people who are learning Buddhism have a tendency, by using their own thoughts, to explore what Buddha have enlightened, to add something into, to remove something from, and to give further comments on the Dharma. With the Drikung Kagyu lineage, those who has no luminous mind and unable to point directly at the minds of men could not give teachings at the Dharma seats. In Taiwan, however, some people would begin to give speeches on sutras after they finished a five-year study programs in colleges of Buddhism. It is a phenomena of no-good.

The origin of all the Buddha’s joy is solely through practicing and holding true Dharma. It is all about learning and understanding how to conduct practices of true Dharma in the right way and how to realize them. The Dharma was then propagated from the gurus to you. And they instruct you how to realize the Dharma into your daily lives. Dharma is not apart from our daily lives. If it is apart from daily lives, it is not the Dharma. It is not true practices that if greediness, hatred and ignorance sprout again whenever you put down the mantra beads.

Read Buddhist sutras clearly! Buddha Sakyamuni often reproached his disciples. Didn’t Buddha have enough compassion? Buddhist sutras often have written accounts of Buddha scolding his disciples loudly. Scolding loudly is severer than reproaching; maybe Buddha would still beat the disciples with sticks. Hence, if later there are still certain people who say, “Do not tell Rinchen Dorjee Rinpoche so many things; Rinchen Dorjee Rinpoche will reprimand us.” Those who say such words please leave this venue. This venue is not a place for making friends. Please remember these words! Is there any teacher who does not reprimand his students? You are so afraid of being reprimanded because you still do not have a repentant mind and do not recognize your own mistakes; you still think that you have a lot of reasons and you are not wrong after doing certain wrong things. Since you are not wrong, then what is the use for you to still practice Buddha dharma?

The first dharma of practicing Buddhism is “repentance”. Regardless of which Buddhist scriptures, they all tell us to repent right at the beginning of the scripture texts. If you are unwilling to repent and afraid of being scolded, then what other things can you learn? Being this, you are not qualified to tell others that you are practicing true Buddha dharma.

Why are you afraid of being reprimanded? Because you do not admit your mistakes, you feel arrogant for your important contributions, you desire strongly for good reputations, and you do not respect the guru and feel humble about yourselves. Your mentalities were terrible. You often thought, “Do not bother the guru with little things. The guru will reprimand me after knowing these things.” Those who said these words have strong arrogance for their own abilities and hope strongly that everyone will all say that they have done the best. Like this, practicing Buddha dharma will become practicing devil’s path. Some people even said, “Because you told the guru about it, the guru then came to scold me.” Saying this also broke the “no slandering” precept of the five precepts and damaged the relationship between Rinchen Dorjee Rinpoche and the disciple who was listening. Some people often said, “Because you told Rinchen Dorjee Rinpoche about it, Rinchen Dorjee Rinpoche could then know about the thing.” Rinchen Dorjee Rinpoche always mentioned before that this was equivalent to avoiding one’s responsibility. What would happen if one avoids his responsibility? He will not repent; what would happen if one does not repent? It will be impossible for him to improve himself; what would happen if one does not improve oneself? He will fall into the realm of Hell, because once you give rise to an angry thought, all of your merits will be burnt out. When an angry thought arises, all doors of dharma practices will also be closed, preventing you from entering.

(1) At this time, when the difficult-to-gain ship of leisure and fortune has been obtained, in order to liberate all sentient beings from the cycles of birth and death, hearing, pondering, and practicing ceaselessly day and night is the bodhisattvas’ practice.

The first practice of the 37 Bodhisattva’s practices says that the human body is very difficult to get; once one has obtained the human body, it requires one to be not handicapped in order to listen to Buddha dharma. In another words, we can obtain this body in this every life, with ears that can hear, with mouth that can speak, with hands that can write, etc, because of all the virtuous karma accumulated from our past generations of lives; this is really not easy. It is not a must for one to obtain this human body today; there must have previous causes and conditions for one to get a perfect and satisfactory body in this life. It is very easy to lose the body after getting it. What would happen if one loses his body? After losing the body, one will be reincarnated in the Six Realms again, not knowing whether one will be reborn in the Human Realm in the next life. Buddhist sutra has described that the sentient beings in the Realm of Hell are in great numbers, but how many? It is countless even under Buddha’s great ability and wisdom. Buddha described that the number of sentient beings in the Realm of Hell are as many as the number of snowflakes when snowing. How many sentient beings are there in the Realm of Animal? The number of sentient beings in the Realm of Animal is as many as the number of sands on both banks of the Ganges River. How many sentient beings are there in the Realm of Human? Buddha has said that the number of human beings is only as many as the number of sands of Ganges River grabbed in one’s hands. Therefore, as long as the five poisons of greed, hatred, delusion, arrogance, and doubt in this life are not reduced, you have no repentance, or you have not changed, then your chance of falling into the three evil realms is one hundred percent. You must not think that you will not fall into the three evil realms because you have taken refuge and recited mantras. It will still happen and you may become a house pet. For those who often have heavy hatred and speak ill of the guru among the disciples, because they have taken refuge, they would become big boa constrictors in the next life. They will be just like the big white snake worshipped blindly by Taiwanese, or the kind which is raised in a water jar and be fed with rats or frogs. Why have all gurus always prevented you from being angry with the gurus? It is not because the guru worries he will get hurt by your angriness, it is because the guru worries you will get hurt.

Our bodies are equal to dharma instruments. When we know that our bodies are so difficult to obtain, we should take advantage of the dharma instruments and determined resolutely in this life that, through Buddha dharma’s edification and training, let ourselves attain Buddhahood in our future lives. Our lives are just as short as a few decades. Each of you can calculate the time. One sleeps eight hours a day which is one third of a day; plus eight hours of work, sixteen hours has been used up. The remaining eight hours are used to eat, to urinate and defecate, to brag with others, to be angry with others, etc. How much time have really left for practicing Buddha dharma? Furthermore, from being born from mother’s womb to maturity, one has to study for twenty years; the time is all used up there. After finishing school, one starts to pursue girls or boys. It is another ten years! Then one gets married, has children, and pursues careers. That is gone for another ten or twenty years. Therefore, in this life, little time can be used to practice Buddha dharma indeed. Many people just practice for one hour a day and said to others that they had no time to practice. In fact, the time for practice can be arranged in advance by oneself.

Rinchen Dorjee Rinpoche just enlightened us that we should use Buddha Dharma thoroughly in our life, meaning our life is practicing Buddha Dharma. The environment of we lay people can be as pure and clean as that of ordained people who encounter fewer afflictions twenty-four hours a day. Having afflictions, however, can teach us how to experience all kinds of helplessness and sufferings in life. Afflictions can also demonstrate to us that the impermanence of life would appear at any time. No matter how excellent of your jobs or how high of your income, it can be altered at any time. Even if your job is extremely stable, changes of public policies will influence your income as well as your expenditure. Give you a simple case. Suddenly, the fee of health insurance goes up so your income will be reduced. This is the impermanence of life. Many people think they are alright now. They’d wait till they retire and their children have grown up so they’ll have time. What you can’t think of is that as you retire, your health is not in good condition, either.

Practicing Buddha Dharma should be selfless. You should understand that your body is a dharma device with which you can live your life by practicing Buddha Dharma. If you can’t do so, it means you are not determined resolutely and don’t accept the law of cause and effect and the impermanence of life, thinking every thing will remain eternal. We often blame others for our own ignorance. Like Rinchen Dorjee Rinpoche just enlightened, when you found fault with others and said “our guru would become mad because of what you said,” it was an example of blaming others for your own ignorance. You have conducted an evil deed without noticing. Where is the evil here? It was because others were annoyed by you. We as practitioners of Buddha Dharma wish to cease all afflictions; we shouldn’t cause afflictions to other sentient beings, either. As long as you are the cause of others’ afflictions, you can’t be deemed as practitioners of Buddha Dharma. Therefore, as we obtained the precious human body, we have to be clear not to waste this life; we should cherish the limited time in this life in order to at least liberate ourselves from birth and death. Saying all these, someone must ask how come we just strive to liberate ourselves. How about our family members? Actually, when one is determined resolutely to liberate from birth and death in this life, he can benefit his family members of all past lives. Why? If you truly can liberate from birth and death, it means you will be able to arrive at the other side of the shore and reach Buddha’s Land. Whether you arrive at the Land of Amitabha or any land of any Buddha, it doesn’t matter. As long as you can practice dharma in a land of a Buddha, you can benefit every sentient being, including the sentient beings that have conditions with you in this life or in the past.

The purpose of one’s Buddhist study is to attain liberation from the cycle of birth and death. If you practice your supramundane means well, you will naturally have no obstacles with your mundane means. The reason lies in the fact that, after you have seen through the cycle of birth and death, all your causes created in the past lives will not do you harm even if their results ripen. They will not obstruct you, either, for you will accept them joyfully. Because you understand that you will pay off most of your debts after such results ripen, you will neither feel scared nor try to avoid them. In addition, one who practices in order to attain liberation from the cycle of birth and death has to eradicate his evil deeds completely and conduct virtuous ones. He cannot commit any single evil deed. Only by doing so, the quality of his life will gradually improve without fail. It is because the evil causes and effects will have fewer opportunities to ripen when you are able to eradicate evil deeds and to conduct virtuous ones.

The term “giant vessel of perfect spare time” is used as a simile to express the idea that our body can become a vessel and help transport us to the far shore. In the six realms, the Realm of Human Beings is the only place where Buddhist teachings can be practiced. The reason lies in that beings suffer too much in the three lower realms. The sentient beings in the Realm of Hells hear, see, and experience loads of sufferings in their mind every second and can never calm themselves down. Therefore, it is impossible for them to have the merits, cause, and condition to learn and listen to the Buddhist teachings. The same situation applies to beings in the Realm of Hungry Ghosts. As to those in the Realm of Animals, they are incapable of listening to the Buddhist teachings due to their ignorance. If one loves enjoyment, sleep, and food, he will definitely be born into the Realm of Animals next life. The sentient beings in the Realm of Animals cannot listen or speak, so they are not qualified to learn the Buddhist teachings. Although the sentient beings in the Realm of Asuras have got merits and enjoy long life-span and better material wealth than those in the Realm of Human Beings, they have such strong sense of competition that they cannot listen to or learn the Buddhist teachings. In fact, many sentient beings in the Realm of Asuras used to be human beings who learned Buddhism. Many people like to compare themselves with others when they learn Buddhism and feel jealous upon seeing others of greater abilities. Those people will go to the Realm of Asuras next life, too. Everyone knows that the beings in the Realm of Heavens live a great life, just like the rich people we see in the world. Basically, it is very difficult to ask them to learn Buddhism because they don’t think that there is any suffering. Thereby, the sentient beings in the Realm of Heavens cannot learn Buddhism, either. Human beings are the only ones to have more suffering than happiness, so they realize that they need to learn Buddhism so as to be liberated from the sea of sufferings. Therefore, human beings are the only ones to be able to listen to the Buddhist teachings. In fact, all the Buddhas and Bodhisattvas attained their accomplishments in practice as a human being. The Realm of Human Beings doesn’t only exist on the earth. As stated in the Buddhist sutras, human beings exist throughout the universe. The world we reside in is called the Saha World, which is one of the worlds for human beings. Only when one is in the Realm of Human Beings can he be qualified and given the opportunity to learn Buddhism under favorable cause and condition.

Why did the Buddha keep advising us to let it go and not to have attachment? It is because one will remain in the six realms of reincarnation if he clings to certain matters and doesn’t want to let them go. Never ever think that you will be able to attain liberation from reincarnation simply by sitting in the meditative posture or doing sutra recitation. The most important thing is whether you have let it go. The Buddha said that He had never spoken of any practice means. In other words, ordinary people think that to learn Buddhism is to learn a lot of practice means. In fact, these so-called means are employed to help people to tackle all of their bad habitual patterns. When we are able to reduce our habitual patterns, these means won’t be needed any longer. For example, if we want to cross a river, we will need a boat to help us get across. Once we are at the far shore, the boat will no longer be needed.

Therefore, as we have the cause and condition to listen to the Buddhist teachings with a healthy body, we should cherish this opportunity. Do not fall asleep while listening to the Buddhist teachings. Such a deed will create the greatest karma. Falling asleep during the Buddhist teachings has something to do with your heart. On the eve of June 30th, the day prior to the grand puja hosted by His Holiness, Rinchen Dorjee Rinpoche didn’t sleep at all. Nonetheless, Rinchen Dorjee Rinpoche didn’t even close his eyes once on his Dharma throne during the next day’s puja. Where did the strength come from? It’s simply because Rinchen Dorjee Rinpoche wanted to benefit the sentient beings. Why do you want to sleep? It is because you consider yourselves listening to the Buddhist teachings. Hence, you get tired after listening for a while and would like to close your eyes, thinking, “This sentence is not important. I’ll close my eyes for some time and come back to that later.” The reason lies in that your heart has not been purified and your vows have not been taken seriously yet.

You people had slept well at home on June 29th, but you still fell asleep on 30th. Why would such a thing happen? Firstly, you didn’t have enough repentance, so your karma accumulated in your previous lives manifested as an obstacle for you. Secondly, you haven’t got the determination to leave the cycle of birth and death in the bottom of your heart, so you will think of sleeping. Just as Bodhisattva Visvabhadra stated in a Buddhist sutra, our attitude in listening to, learning, and practicing Buddhism should be as urgent as the heart of a young girl who tries to put out the flames in her hair. You always say that you’re afraid of death. Actually, it can be seen from your attitude in learning Buddhism that you are not afraid of death at all, for you still think that you have the time. Rinchen Dorjee Rinpoche is afraid of death and is a timid person. Therefore, when meeting with the Buddhist teachings, Rinchen Dorjee Rinpoche worked really hard because Rinchen Dorjee Rinpoche had learned about death from witnessing his father’s death. You people are not afraid, so you have a lot of time to spend on singing karaoke. On June 30th, a group of people went to sing karaoke after the puja, thinking that they should go relax and socialize a bit now that the puja was finished. Who did they socialize with? Such a group of foolish people!

The second sentence in this paragraph says that we, upon obtaining such a rare Dharma instrument, i.e. the human body, should liberate ourselves and the sentient beings from the sea of sufferings in reincarnation. Thereby, we should think of listening, contemplating, and practicing around the clock without getting slack. Just as Rinchen Dorjee Rinpoche has said, employ the Buddhist teachings in your life. It means that you have to contemplate your every single action, word, thought with the Buddhist teachings. After you seek refuge, your body, speech, and mind shall not deviate from the Buddhist teachings or the instruction bestowed upon you by the Buddhas and your guru. If you get away from them, you are not a Buddhist any longer. Of course, you would say, “This is really painstaking! This cannot be done, and that cannot be done, either.” You may well do everything, for the Buddhas and the guru has no right to control or restrict you. Nonetheless, you will face the result of your own conduct. What is the karmic retribution of those who led people to sing karaoke after the puja? They will either be born into the bodies of birds or gibbons which jump and love shouting in the trees. Maybe someone would say, “What is so serious about singing karaoke for a single time?”It is your motivation that was incorrect. You accumulated such great merits from attending the grand puja, and still wanted to relax a bit because you thought Rinchen Dorjee Rinpoche had put pressure on you. Your merits thereby vanished all of a sudden. It takes a lot of work to accumulate our merits, which, nevertheless, can be gone in an instant.

Why merits are needed? The merits are not for you to enjoy, instead is for you to die with peacefully and wonderfully at the time of dying. How to die wonderfully? It’s to die by sitting meditation. In fact, how well one practice Buddhism could be known by observe how he dies. He will absolutely die by sitting meditation or luck lying if he really practice well and accumulate enough merits by benefitting sentient beings. “Luck lying” is the way how Buddha slept. If anyone who die on the bed with the gesture like the Chinese character “Big”, he definitely does not practice. Many Rinpoches and elder lamas in our lineage who passed away by sitting meditation did really achieve attainment although they felt into illness. Even one of them contracted stomach cancer because all of his merits accumulated in his entire life were spent at his dying time. However, you spend your merits in singing, losing temper, talking disputes. As a result, merits are spent out and have to be accumulated again. When you criticize your Guru, your merits are spent out again. Merits are very difficult to be obtained but easy to be spent out. It’s like your job that you earn a few ten thousands of salary per month by working hard 8 hours every day, however, you might spend the salary in one hour. The merits we accumulate are like the salary we earn. It is very difficult to accumulate it but very easy to spend it by one deed or one thought. Why prohibit you from some conducts? It is because it is not easy to gain the merits, and these merits are to be spent at your dying. However, you are spending your virtues everyday. You probably have recited the Mani for one million times but wishing Avalokitesvara Bodhisattva to help you become wealthy. Such thought is not right dharma.

A true Buddhist disciple will think of Buddha Dharma with his body, speech and mind every second of every day. For example, if he loses temper due to being scolded, his merits are spent again. Many people could not accept criticisms from others however they often criticize others. Your merits are spent again if you can’t be criticized by others or you lose the temper or response immediately when others criticize you. You are also spending your merits if you tend to criticize fault of other. Why? How could you talk if your body is not healthy? How could you criticize others if your body is not healthy? That means you still have the merits. Look at those elders who have Alzheimer’s disease. Can they criticize others? Why do they contract Alzheimer’s disease? It is because their merits are spent out and therefore they could not criticize others any more. It is also the mercy and compassion of Buddha and Bodhisattvas to prohibit you from doing evils in their last years. Therefore, you still criticize others all the times, or say that someone does not work at all. All of these are criticizing others. Why can’t you talk to them gently? Why can’t you observe the five precepts since you say you want to learn Buddhism? The precepts are to help us cultivate merits. If you don’t observe the precepts, you will not accumulate merits and all of your practices and reciting are useless. Therefore, your merits are spent again when you lose temper and scold dharma brothers, particularly those practice Buddhism in the same Buddhist center as you. It is said in the 14 Root Downfalls of Vajrayana that Dharma brothers on the same path quarrels with each other will fall into Hell Realm.

Sixth Patriarch HuiNeng said clearly that “a true practitioner does not see the faults of others”. The one who corrected oneself would not see the faults of others? What he see are the faults of his own. Therefore, to be a true learner of Buddhism, you should practice the “Hearing, Pondering and Cultivating” and be diligent 24 hours every day. When performing the first retreat, Rinchen Dorjee Rinpoche woke up and made repentance immediately if he dreamed of greed or hatred, and then slept again. This is the so called Dream Yoga of the Vajrayana, i.e. cultivating in the dreams or always cultivating in 24 hours. Think about what kind of dreams you have at your sleep? From what happens in your dreams, you could know how much karma power you still have, or how much greed, hatred, or ignorance you have. Your greed, hatred, or ignorance is heavy if you always dream of becoming rich, quarreling with others, hitting others, or being pursued. How could your dreams be virtuous? Your dreams at night will become virtuous gradually if you correct your deeds at day. Do not think what you dream at night does not matter and only what you do at day is actually important. It is a wrong thought. On the contrary, what you dream at night is actually most important. It is because what you dream is the reflection of your consciousness field, or the virtuous and evil seeds of your seventh or eighth consciousnesses when your eyes, ears, and mouth do not work at that time. They appear naturally when you are not affected by five organs. Therefore, we often say that at night you will dream what you do at day. Therefore, if you criticize others at day, you will dram you criticize in your dream at night too. Because you have such a thought, you will dream that you scold others or are scolded by others.

That’s why day and night is emphasized in this practice. That is you should practice it all day long without relaxation. Any little relaxation will cause your karmic obstacle coming to you. Many people who originally lived without difficulties before their learning Buddhism encounter several things that they think are bad to them after learning Buddhism. It is because, before you don’t have any merits, these karmas will wait till your most unfortunate time to calculate all of the accounts. If you do not correct your conducts after you take refuge and begin to recite mantra, these karmas will fix you at the time when you begins to accumulate a little merits now otherwise they will not be able to fix you later when you accumulate much more merits. Therefore, many people live well before they learn Buddhism, and encounter several things after they learn Buddhism, and blame that they would not have learned Buddhism if they knew in advance something bad would be happened. In fact, this is to let what will happen in the future happen at present, and then to inspect if you could get through them with Buddhism. If you could do it with Buddhism, your future will be brilliant. If you do not do it with Buddhism, you will fail to pass this karma. In fact, sometimes Rinchen Dorjee Rinpoche could give blessing to someone by glancing at him for an instant without the need of reciting mantra. The problem is how much you could receive? What are your attitudes?

This sentence “Longing for ceaselessly hearing, pondering and practicing no matter it is day or night”. Since hearing, pondering and practicing were explained before, they will not be enlightened again today. However, you must be sure not to slack off at all.

The meanings of the first three sentences are that we must be very sure and know that it is very difficult to obtain this human body. “Flawless” means there is no flaws at all. Therefore, we must not waist our time in this life. To liberate ourselves and sentient beings from the suffering sea of reincarnation, we cannot slack off day and night. Longing for hearing, pondering and practicing is the Bodhisattvas’ practice. Therefore, you are not qualified to call yourself a Buddha’s disciple if you fail to achieve so. This is only the first practice of the Thirty Seven Practices of Bodhisattvas. For those who are sitting here today, any one of you has accomplished so? If you haven’t, you are not qualified to tell other people that you are a Buddha’s disciple. You are only qualified to call yourself a Buddha’s believer. A believer is different from a disciple. Believers are those who burn incense, worship to wish for safe and well. Reincarnation is still the karmic result for the believer. The karmic result for the Buddha’s disciple is to liberate from life and death, to become a Bodhisattva or a Buddha. Therefore, you must truly practice accordingly. Never say this again: I still have time. It is okay to practice Rinchen Dorjee Rinpoche’s Dharma teachings slowly! Therefore for your current way of living, you must apply Buddha Dharma to your life, twenty four hours a day. Buddha Dharma means that lay people must practice the lay people’s Five Precepts. Greed, hatred, ignorance, arrogance and delusion must be diminished. Try the best to benefit sentient beings. Doing so is Buddha Dharma’s way of life, not being particular about trifle things all day long.

You are a true Buddha’s disciple if only you are able to achieve these three sentences. You will be a believer if you fail. What can a believer accomplish? The karma cannot be reversed. It is definitely impossible for you to clear up and reverse your karma. Very often we hear people say “clearing up karma”. They want the karma to be erased. Karma is not able to erase. Clearing “karma” requires virtues. Virtues can arise only if we can truly hear and practice the teachings Buddha had bestowed us. There should be no discount, no adding or increasing and waiting. Must practice immediately and review what our problems are everyday. Therefore, all of you here today have failed to accomplish the first practice. Looking at your face, it still looks sharp-edged and none of your complexion has changed because none of you have achieved. How can your complexion change if failing to achieve? None of your complexion looks good. It is not the complexion that the fortune teller says.

There are some people who yawn again. One who fails to truly practice accordingly will yawn because he thinks that those were enlightened today had nothing to do with him. It is important to make money now. It is more important to pay back debt now. Therefore, naturally he will yawn when he have such thoughts. Any problem can be solved if you can apply Buddha Dharma in your life. There is no problem that cannot be solved.

(2) The mind of attachment to loved ones wavers like water. The mind of hatred of enemies burns like fire. The mind of ignorance that forgets what to adopt and what to discard is greatly obscured. Abandoning one’s fatherland is the Bodhisattvas’ practice.

“Attachment to loved ones” means you have an inordinate love and attachment to your family members and love ones. “Wavering like water” means your love ones and family members of this life, they come and go like water. Many people do not understand these words. Many people think that his lover, family members and loved ones will never change in this life. Yet you truly do not understand the meanings of “separation between loved ones in life or death”. Even if you can understand, you still cannot accept it. Very often there were many girls went to see and ask Rinchen Dorjee Rinpoche. What will be result if I have been with a man for a long time? Rinchen Dorjee Rinpoche always answered her “separation between loved ones in life or death”. It sounded very strange to her after hearing this. In fact, Rinchen Dorjee Rinpoche understood her intention of asking this question. It meant whether she can marry with this man or not. What does marriage represent? Does it not mean separation between loved ones in life or death? Some of the girls here are Orient people with the mind of the Chinese yet they have Western people’s behavior. Chinese people teach girls to be faithful to their spouse until they die. But girls in Taiwan now are faithful to no one at all. “No one” means no one at all. Girls frequently feel unacceptable that after going out a man for many years, suddenly they are not going to get marry. Then she will feel it unacceptable. At this moment, Oriental people’s mind appears. Such behavior is not allowed! As a girl, do not ask for any result if failing to be faithful to their spouse until she dies. Marry or not? Let causes and conditions decide. It is not for you to change another person. Instead, do not see your family members and love ones as unchangeable. They waver like water, coming here, going there and will not last forever. It is also the same including our children. You definitely cannot liberate from life and death if you think your children belong to you, your wife belongs to you, your husband belongs to you and you cannot live your life without them.

Everything about us is pertinent to conditions. We shall live our life in accordance with conditions which nature is void, no matter where they are initiated. In other words, they are not fixed and unchangeable. No matter how much you’d arrange and plane for your future, such future will never come into existence since it only currently remains in your imagination and will definitely be altered then. It is the impermanence of life. For instance, when a woman tries to search for her mate, the wealth, love, and considerate heart of any candidate shouldn’t be the emphasis. The woman will be better off if this man is kind and sincere. If he can learn Buddha Dharma and cultivate his compassion, it’s the best. If he can’t, the woman shouldn’t judge this man according to whether he loves her or how considerate he is. So-called “love” is a result of suffering. It’s even worse for the idea of “being considerate.” If you carefully examine how the Chinese characters of “being considerate” are combined together, you’ll see that the two characters literally mean someone sticks onto your body! Ancient Chinese were clever enough to invent these two characters. For some women, pulling chairs for them or holding hands can imply a man’s consideration. What if a man follows a woman twenty-four hours a day, how will the woman feel? She must feel annoyed! So today’s enlightenment might illuminate many people’s misconception about the meaning of “being considerate.” One would feel suffering when his children don’t show filial piety nor follow his will; one would also feel suffering when his wife or her husband doesn’t listen to him or her.

Why would our family members have such conditions to be with us in this life? It’s because of a debt of gratitude or resentments cumulated in past lives. Without a debt of gratitude or resentments, there will be no reunion in this life. The frequently mentioned phrase “karmic debtors and creditors”, do not refer to villains or friends outside your family but your relatives or family members. Therefore, when you are in a hurry to cast away your “karmic debtors and creditors,” you are getting rid of your family. Many Buddhist practitioners in other centers prefer to suggest that you should liberate your karmic debtors and creditors and ask them to leave your alone. What they don’t know is these karmic debtors and creditors are your family.

Buddha once enlightened that children were born to our families for only four reasons: to pay their gratitude, to revenge, to redeem or claim their debts. So do your wife or husband. As we are learning Buddhist Dharma, we should be clear about the origination and development of what happened around us. That’s why we should clearly listen to what Buddha enlightened. When you demand him to love you, it is greediness of love. Since you are greedy for love, as long as his love diminishes a little, you’d feel something wrong and your suffering follows. Moreover, such kind of greediness of love might not just occur to young men and women; it can be found in people in their sixties or seventies. Once a woman in her sixties or seventies went to implore Rinchen Dojree Rinpoche and asked whether her husband had committed adultery. She was already in her seventies so her husband was at least seventy-five years of age. Rinchen Dorjee Rinpoche enlightened that “if it was true, congratulations. It meant your husband was still in good health.” This story illustrates the meaning of greediness of love. She couldn’t perceive this situation in different perspective. Thus, human beings are greedy to love our relatives and family. As a consequence, we’d nurture such conditions so as to fall into reincarnation life after life continuously.

Saying all these doesn’t intend to advise you give up disciplining your children or leave them alone. It’s your obligation to help your children, but matters such as how well they can behave themselves really depends on their conditions and merits. We as parents can try our best to help and advise them, but we shouldn’t mind how much they would achieve our standards. No one will be able to behave exactly the same as we do. We, thus, shouldn’t judge our relatives and family according to our standards. If so, it is greediness of love. In other words, you want them to accept what you think is right for them and want them to acknowledge your kindness toward them. If you are obsessed with such idea, it’s also greediness of love. Because of the greediness of love, you will be forced by such karma and meet one another in next life. To encounter on another again is not necessarily a good thing. Some people would envy those couples who are still in love with each other and holding hands, for decades, when they cross roads. If these couples don’t have chances to learn Buddhism and they truly have been in love with each other, their karma will be of ignorance. Because of their ignorance, they’ll fall into the animal realm in next life; many animals only meet one mate in their entire life. These concepts are neither bad nor incorrect, so long as we can clearly understand that our family gets together because of conditions in this life. No matter the conditions are good or bad, they will keep evolving. Bad conditions can be evolved into good conditions. If we, however, remain attached, good conditions can be evolved into bad ones. Bad conditions are the ones will drive you into reincarnation. That’s why Buddha advised us let go of both good and bad conditions.

Because you are learning Buddha Dharma, you’re obligated to devote yourselves to your family and be kind to them. It’s not important whether they pay you back or not. Why should women demand men to care for them? Women should reflect on how well you treat men. If only because you are women and you’d think you have the right to demand men, what you have given to men? Given this question, many women might answer: “I have given you everything, including my body.” This idea is wrong, which shouldn’t exist in your mind. Your body is not a commodity; it’s not tradable. Don’t believe the thought that if you give up you body, it’s valid to claim men’s kindness. This is incorrect. Actually, being offensive perhaps, women with such concept are those who use their bodies to exchange for profits. That’s why we need to be fair. In other words, when a man is kind to you, you ought to reflect whether you are equally kind to him. This is the meaning of fairness. If you don’t treat him equally, you’d owe him forever and will have to pay him back. In this life, you happen to be a woman, so he is kind and tender to you. In next life, however, you might become his mother who will have to bring him up and feed him, because you owe him so.

We need to understand the fact that our family is like water drifting toward us. It’s possible that, after this life, you’ll never meet with one another again. It’s also possible that they will flow back to you life after life. Relatives and people related to us are those who have appropriate conditions with us. Whether the conditions are good or bad is not critical. They are just conditions which will arise and determinate. To live our life according to conditions means not to presume conditions you have with others. For example, before even getting married, some women would assume how many children she’d have with her future husband and how many years they live together. If her life doesn’t not evolve as she predicted, she’d be saddened. We ought to understand that conditions are confined within the law of origination and ending. They are not fixed, not unchangeable. Our relationship with our family is based on the law of conditions; it’s not unchangeable. Even if your child is not really filial and doesn’t behave, it’s your karmic retribution which is relevant to the problems you had with him in previous life. Additionally, it’s caused by his upbringings at young age, which means you have not educated him appropriately. That’s why he’d behave incongruously. Even so, you still have to help and advise him. If he can’t accept your help and advises, he’ll be the one who suffers in the future. It’s not relevant to you. Don’t be sorry for him. When seeing their child fall down, many parents would rush to and hold him because he’s their child. If the child falling down is other people’s child, he’d say “poor child” without any action. It’s because of differentiating mind.

So today our view on family is that they are like water floating back and forth, never ceasing. If you wish the water to stop, it’ll end up being frozen, becoming motionless. It means you wish your child to become ice-like and rest aside in the refrigerator. He’d become motionless. Such result is of course impossible. Since it’s impossible, you shouldn’t be too worried when your child is ill. When your child is sick, you just bring him to a doctor. If he should die, he would. If he shouldn’t, he wouldn’t. When some child became ill, his parents got nervous and at once ran to implore Rinchen Dorjee Rinpoche. You shouldn’t be hysterical, which doesn’t help your child from being ill. Therefore, we as Buddhists to learn Buddha Dharma should understand clearly that our family is simply those who have created conditions with us in this life. Don’t be attached. Your attachment will only result in your and his suffering.

The second sentence writes “hatred and rancor toward enemies is like a flame.” You all have committed such a mistake. You’d get angry when someone doesn’t follow suit or makes mistakes. Such mind of hatred is horrible. Vajrapani holds a snake in one hand, which is indicative of hatred. You are with a mind of hatred whether you directly scold others, you get agitated and then scold back, or even you don’t scold back but anger is full in you all the time. Those who are with serious hatred minds will fall into the fire hell after passing away. If someone with hateful mind but with a bit more merits will be reborn as a snake; if with a lot more merits, he will be reborn as a cat; if with even more merits, he will be reborn as a dragon. That’s why for those who have been in conflict with dragons will get cancers. Those who killed snakes will get skin problems and will definitely get cancers. This is because dragons and snakes are beings with minds of severe hatred; they’d revenge to those who offend them. Those who talked back, got angry with selves, or threw objects due to their anger will definitely be reborn as snakes. Since you have taken refuge, you’ll not fall into hells. If you have recited many Buddhist Sutras or given charities in this life, you’ll be reborn as a huge python. If you have practiced meditation, you’ll be reborn as dragons. Don’t think that dragons will live a good life. Dragons are chasing around all day long and eaten by Garudas. Why do Exotantric Buddhist practitioners place some rice outside when they conduct evening rituals? During the time of Sakyamuni, a king of dragons went to see Sakyamuni and complained that Garudas was chasing them and attempted to eat them. These dragons had no place to hide. They wished that Garudas will not eat their offspring in the future. Lord Buddha then went to persuade Garudas, saying “you should stop eating dragons.” Garudas replied “without having dragons, what shall we eat?” So Lord Buddha promised Garudas that from then on all Buddhist disciples will make outside offering to their offspring when they conduct their evening rituals. That’s why there is rice offering outside. In Taiwan, however, many monks and nuns have been playing tricks on this ceremony. It would be enough to offer two bowls of rice, but they’d conduct the ceremony with some hand gestures. It’s like a performance and they think it looks pleasant. Buddhist practitioners in Taiwan have invented many rituals without being depicted in Buddhist texts.

Hatred heart is truly terrible. If only you arise one hatred thought or complain, hate and blame other people, the result will be like what was written in the sutra: Fire burns down the forest of virtues. You women especially like to blame other people all day long. Now men like to do so, too. These words are often said: It is all because of him! I will not be like this without him. It is all his faults. Saying so is also included in the scope of hatred. Never think that it will be alright and wonder in mind: He made the mistake. It is obvious that I follow him because of his mistake. Now his mistake harms me. These are all hatred thoughts. Buddha Dharma teaches us not to have any hatred thought. Think for moment that how do you feel every time you are about to lose your temper? Your chest burns, eyes turn red and you fly into a rage. Why do people fall into the realm of the burning hell? It is because they are used to have fire in their heart. Therefore when they are dying, such consciousness and habit will drag them down the burning hell. Why must one who dies of cancer fall into the hell? It is because he was very painful before he dies He hates! Therefore he will fall into hell. Why Buddha had taught us not to disturb or constantly shaking the dying person before he dies? It was because if you disturb him, he will arise hatred thought as well and enable him fall into hell. Nowadays when many people visit those dying people, every one of them will bend over and said: Here I am. You don’t need to worry. Then he will shake that person over and over again. When this person is done, the other continues. Once I had seemed more than twenty people shook a patient. These people looked very kind and friendly. In fact, this patient was very painful! Therefore you must have this common sense from now on. When someone is dying, let him lie there peacefully. Do not hold his hands and say : Don’t be afraid. I will help you. What can you help him? Help him die? Or you will die with him? Do not do that. Again there is another simple example. For instance, you have a headache today due to the flu and you feel sleepy. All of a sudden more than ten relatives come and say: I come to see you. Are you feeling any better? Then the next person continues as well: Are you feeling better? Disturbance continues over and over again. Will you be upset or not? People are so foolish that they frequently disturb those who have had operation and say: Have you farted yet or not? Such disturbance lasts whole day so that the patient can not ignore it. Ignoring it seems to be unfriendly. Yet in their mind he feels so annoyed and keeps thinking that: I want to rest. Stop disturbing me. Due to people’s stupidity, wrongs things are done all day long and they will eventually hurt other people. Therefore if someone is sick in the future and truly for his benefit, then you should recite Buddha name well or even implore your guru to conduct rituals for him. Doing so can truly help him, not to visit him or decorate with fresh flowers. Doing so is for the living ones to see, not for the ill people.

We must try our best not to arise hatred thoughts. We should not assist others in arising hatred thoughts, either. Why asking you not to scold other person? It is because the reason you scold other person are not for their benefits but to let go your dissatisfaction to other person in your mind. Think it over if this is the case or not? When you release your dissatisfaction to other person, he will begin to arise hatred thoughts as well if he has not practiced well. Such karma of yours is great, actually! You can go down to hell by yourselves. Why must you take someone along with you? You make other person arise hatred thoughts toward you. This means taking someone along and go down to hell with you. Such karma is great! Buddha had said over and over that the mind of hatred burns like fire. It truly does! Do you know how do the sentient beings in hell live their lives? It does not need to burn your whole body as you will moan immediately if your finger is burned by fire. Not to mention the entire body is burned! Having hatred thoughts to children is the same, too. Blaming children not doing well or scolding them are the same.

Today these two sentences tells us that we must understand our beloved and family members shall waver like water and the hatred heart burns like fire. Because the more you ask for, the more disappointed you will be. Your hatred thought will arise when you are disappointed. For so many couples, why do they become enemies when they are divorced? Why must they sue and fight with each other? It is because they long for greedy thought. They are filled with too much love and heart to occupy the other person. Therefore, their hatred heart arises immediately when they lose the power to control. No matter if you are a man or a woman. You must manage your mind and words well. Do not try to control the other person. Do not hope that the other person will listen to you. Nowadays, those girls who like to manage man’s money are the dumbest! Do you think that he will not change if you are able to control his money? There are many unmarried girls that are thinking about doing so now. A man will change no matter if he has money or not. It can be even worse. He will spend the money if he has it and yet he will be reluctant to spend the money. He will spend other’s money if he has no money. Doing so will not hurt his feeling! Maybe if you meet a man and give him money to spend, your luck may get worse. Therefore, do not try to control a man’s money. Moreover, how is it stupid? If this man is not responsible then he may think: I can give you all my money but you should be responsible if there is not enough money to spend for the family this month. This woman thinks that she is so good cause she can control the family, control him.

For women, don’t be so silly. It is good enough to be able to live your lives. If one day you have found out that he have savings not known to you, such hatred thought will then arise and you will asked: What is he planning to do? Yet what’s your explanation when you keep the savings that your husband does not know? Many girls plan this in advance before they marry: Should I have unknown savings today, I will still have some money to live if he ceases to be faithful and in case we divorce. Does such thought exist or not? Many people have already started to plan to plot against this man. Then why do you want this marriage? Why divorce rate is so high nowadays? This is the reason why, planning before getting married. Likewise, this man will plan, too. This woman will plan as well. This man keeps more and women get more, etc…Such things are all related to greedy and hatred thoughts.

Next, “The mind of ignorance that forgets what to adopt and discard is greatly obscured”, it means things that we adopt and discard are Nidanas. You may not live good lives if you get and it is not necessarily for you to live bad lives if you discard. As spoken, it is not necessarily a good thing for a man to be one-hundred-percent controlled by a woman. Unless this man is either a idiot or having no accomplishment in the society, then he will allow a woman to control him. He definitely cannot be controlled if he has a little bit of accomplishment. He must have his own opinion. Therefore the meaning of what do adopt and discard is that you must realize sometimes to adopt and sometimes to discard, or sometimes to discard and sometimes to adopt. There is neither adopting nor discarding completely. We should not have too many tricks and ploys in our heart. Things will naturally belong to be your if you have the virtues to get them in your life. Naturally these things will stay with you. Once the causes and conditions vanish, they will disappear naturally. There is no eternity. To give one simple example: The great Buddha stone carving in Afghanistan was blown up with dynamite by some people. If there is eternity, then you will think that Buddha should have blessed the stone carving from being blown up by those people. Rituals should be conducted to expel them. Why was it blown up? That’s because of Nidanas. This thing will naturally be destroyed when its time comes. It will only last for a while if we conduct rituals to reverse the result. Sooner or later it will be destroyed. For many women, they would come and see Rinchen Dorjee Rinpoche when their husband has an affair. Usually Rinchen Dorjee Rinpoche will not conduct any ritual. However, many people hope that Rinchen Dorjee Rinpoche can conduct rituals to bring back their husband. Rinchen Dorjee Rinpoche always warned them that it is easy to conduct rituals but they must be responsible for the consequences themselves. What needs to be responsible? More serious things than this one may have happened if their husband is back. Today many things were enlightened today and they sounded like criticizing women. In fact, Rinchen Dorjee Rinpoche hope that women can live a good live. What means living a good live? Do not become too attached. Women are more attached. Yet nowadays, men in Taiwan have become too attached, too. Men in Taiwan now are not like really men. Their mouth cannot stop reproving and reprove all the time just like what women do. In contrast, women are like men that reprove less often.

Why do one get angry? It is because he places high importance on adopting or discard. He wants to get everything and can’t afford to lose. Losing is considered as a failure and losing face. It is deemed as ignorant and dumb just because he cannot realize the method for adopting and discard. Due to your attachment, naturally you will do something stupid to hurt yourselves as well others. For some men, in order to stop the women from breaking up with them, they choose to kill the girl. At the end, they are executed by shooting as well. This is because they do not realize the Nidanas of adopting or discard. They simply think that since you are my woman, you cannot break up with me. Therefore for those unmarried men who are sitting here, you must break up with your girlfriend casually and elegantly if she wants to break up with you.

In our whole life time, many Nidanas will continuously appear. However, they are not “the happy fate” which brings man and woman together. Especially, we are living in a very complex modern society. There are only very few people who can truly realize the greatness of Buddhism and live their lives with it! The numbers of these people are so little that you can’t even believe how little they are. Sentient beings’ hearts fluctuate easily. They can change in any minute as they can be easily temped by external things. Sometimes change of the other person is neither your fault nor the other person’s. The change is resulted from the environment and the public voice surrounding us. Therefore, regardless of whether if you are a man or a woman, you must be sure not to give any opinion for any family member and friends’ love affair. Don’t think that it is a good thing to speak out for him or for her. Sometimes, it turns out to be a bad thing. A while ago, there were two girls who came to see the most Venerable Rinchen Dorjee Rinpoche. One was the person involved and the other was her friend. This girl knew for sure that this man will not marry her. She was about to give up the relationship for she did not want to suffer anymore. The reason why she came to see Rinchen Dorjee Rinpoche was that she hoped Rinchen Dorjee Rinpoche could endorse her decision. Rinchen Dorjee Rinpoche just told her: The relationship between you and this man will not have any result. It is likely for him to marry you recently due to his family. Hearing this, this girl’s heart had started to ease. Yet her friend next to her suddenly said: This is not right! She really cannot accept result like this! Immediately, eyes of this girl changed and her hatred erupted. It sounds that her friend was very loyal to defend the justice. In fact, she had stirred up more trouble.

This happens to many people. Often times the reason why a married couple’s fighting and divorce is caused by the friends around them. Therefore for women, do not say anything to your friend if you see her husband was with someone else outside! Doing so is not helping your female friend. Though her husband is with the other woman, perhaps it may be over after a while. Yet mishap happens because you told her about this. In this case, you cause damage to other’s family. Many women will say: At first I don’t want to say anything. Since I saw have seemed it then I really must talked about this. Bad things will happen if I don’t tell this. After she told this, originally it was okay but ended up mishaps happened. Rinchen Dorjee Rinpoche had encountered one thing like this: There was a woman who really did not know things about her husband. Yet unexpectedly, a busybody woman told her. After she was told, she placed a knife on the table preparing to slash her husband. She happened to meet Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche then told her: How did you live your life before when you did not know about this? She answered: Nothing happened. I was still very happy. Rinchen Dorjee Rinpoche continued: Then why don’t you pretend that you don’t know about this. Eventually, she figured this out and accepted. She pretended that she did not know about it and then put away the knife. Therefore, such situation also applies to men as well. Do not say anything if you see anything about your friend’s girl friend! This is other people’s business and what had happened are their causes and conditions. Don’t poke your nose into others’ business! You want to be alert to your wife, but how? The more cautious you are, the more she thinks.

When practicing Buddhism, you must truly listen to my advice. Do not create any bad karma. When anything happening to other people’s wife or husband, it must be related to their own causes and conditions. Outsiders cannot understand. Therefore, do not give any opinion or trying to help and simply giving your advice when one is suffering. Do not say: Oh, yes! Your husband is wrong! Or Oh, yes! Your wife is wrong!. Sometimes, everything will be okay originally and yet mishap may arise if anyone says something. Therefore, do not gossip if you hear or see should anything has happened. That is to say, do not instigate the situation. Saying those words is considered as instigating the situation. Seemingly it looks like you say so for his good, hoping there will be no problems to his family. Sometimes, it is very difficult to judge. Causes and conditions are very complex things. What you see on the surface does not really generate the karmic effects you expect. However human beings like us only like to believe things that we can see with our eyes. Consequently, maybe it is you that create very serious results to them. If this is the case, then who should be responsible? You must be partially responsible for such karmic effects.

Don’t give a hand when the other people require an answer for taking or giving up. For example, somebody would ask you about what job should they do? You would often encounter such problems raised by your friends, your relatives, and your classmates. They would say “I would like to do something, how do you think?” Many of you would then try to play as an expert and say a lot. Regardless of any job kind, it is a proper job so long as it does not violet the law, does not harm the lives of beings, and does not commit to wrongdoings. Your concepts about “good” is determined by if it could and will earn lots of money and there would be chance for promotion. However, to be good or not is all dependent on one’s own virtues and the causes and conditions one would encounter. It is not that you take some kind of job then you will become better. Rinchen Dorjee Rinpoche has never ever thought about himself would become a guru. From the very beginning on learning Buddhism, Rinchen Dorjee Rinpoche completely do not have such concepts. Put in other words, it is really difficult to decide “take or give up” by ourselves. So don’t meddle in other people’s business. You might share them your opinions objectively, but do not give a firm answer as doing that would impose pressure on them. Briefly speaking, if you live as a true Buddhist, you would completely and hundred-percent accept causes and effects and would also accept the phenomena of causes and conditions in your daily lives.

When it comes to ‘conditions hunting’, it refers to the situation that before something might happen we already have calculations in order to achieve certain expectation and also we further make use of people connections to approach it. You can tell that lots of large business syndicates are reported various financial scandals and corruption. All is due to ‘conditions hunting’. They have approached the things beyond their own limitation, thus they are of ‘conditions hunting’. When it comes to ‘according with conditions’, it refers to situations which you do things within your limits and according to your own education, background, and capability. For example, as an employee you do your jobs well day by day. As an attendant, you play the role appropriately. As a husband, you would do well whatever you ought to. Moreover, don’t consider too much and neither think too much. Such notions as “If I do this way, what is the return?” are all of conditions hunting. Work hard and do our best to accomplish what we ought to, regardless of in practice, in mundane activities or worldly activities. Be sure of such attitude. Briefly speaking, just do the eating when you eat and just sleep when you are to sleep. And, don’t always equip yourself with disturb thoughts and discriminative conceptions.

We have the notion that family dependents would not live forever, selecting and rejecting are but according with causes and conditions, anger like burning fire would let us fall into Three Lower Realms, therefore we must make up our mind to abandon the worldly home. Here in the text, the translation ‘abandon the worldly home’ does not instruct you to leave your present home, nor to leave your present home land. It refers to the conception of renunciation, which is to escape from the house of samsara. Decide firmly, and never allow yourself for any possible excuses to return to it. Do escape from the house of the Three Worlds, which are the Desire Realm, the Form Realm, and the Formless Realm. Only the Buddha Dharma could it help us escape from cyclic life and death, while it’s not possible through any of the non-Buddhist doctrines. We should understand that under the present circumstances we live, it is nothing but full of hatred thoughts, sufferings from ‘selecting and rejecting’, trouble due to the complexity in between the family dependents, and so forth. We should be pretty clear minded that we shall not be sentimental to this sensual world. Therefore, we must decide to escape from this world. For sure, somebody would say that “You ought to cultivate Bodhisattva Practices; you ought to return for recalling your vows.” However, Rinchen Dorjee Rinpoche advises you not to have such vows at first. Why? It is because: first, if you make such vow as other people do, although you have not developed firm renunciation mind. Then, it would turn out you fall into samsara again since you could not attain to higher realms nor you fall into lower realms.

Therefore, when your renunciation mind becomes firm and reliable, and during the course of your practice journey in the future you cultivate and develop the Ten Paramitas to perfection stage. Naturally the next vow “I shall return for liberating the beings.” will develop in your mind. So, be humble and not to rely on other people’s opinion which declare practitioners of the Bodhisattva Path shall return to the world. Surely one could return. But, you don’t need to hold such vow at present as it would interfere firmativeness while you cultivate renunciation mind. Never worry about such saying “Such notion exists in cultivating Bodhisattva’s practice and exists in Vajrayana” as it all depends on which stage you have attained. For example, if you do not fulfill the forementioned criteria, how would it be possible to return for recalling your vows? To achieve that, one has to attain in tantric methods, and it is far more than reciting Buddha names and meditation only. There is a tantric method called ‘Seek the Embryo’, by the method we could find the embryo for our rebirth in future. The method requires practices while the practitioner is alive. It also requires lots of retreats and lots of training. However, you have not taken any retreats, nor you have ever trained. Although, everybody shall know that to attain Buddhahood one has to accomplish the path of Bodhisattva. But now your minds are not yet firm and steady, it would be more important for you to generate the mind of renunciation. And you shall avoid making a great vow which you are not able to achieve at present. Making too great vows could be harmful to you.

If you have aroused renunciation mind, you could realize the auspiciousness of the Bodhisattva Path and could realize the importance of attaining Buddhahood. Without renunciation mind, the latter two stages would not be possible to achieve. Therefore, don’t make great vow at first such as “I want to follow Avalokiteshvara, to return again and to rescue and liberate beings.” ‘Vow’ is to accomplish certain things that will happen in future. You shall not make vows you are unable to achieve. If you make non-achievable vows, you speak deceitful words. Some time ago, a renounced practitioner declare that he want to liberate a million people to become monks or nuns. How terrible deceitful words they can be! While Lord Jigten Sumgon was alive, eighteen hundred thousand people were ordained through Jigten Sumgon’s doctrines. By what means could he achieve his vow to liberate one million people? They are deceitful words. It is also heard that a Buddhist nun had ever said “While Amitabha had made forty eight vows, I would like to made two vows additionally and become fifty vows.” It is deceitful, too. Amitabha made the forty eight vows before his attainment of the Sixteen Ground Bodhisattva. If you add another two vows, it means you would have attained the Sixteen Ground Bodhisattva, which is deceitful. Therefore, if you would like to make your vows, you shall make the vows that had made by Bodhisattvas. Learn from the Bodhisattvas; never be an inventor.

In Taiwan, people learning Buddhism would like to play as an inventor. They want to make one more vow than the Buddha, want to make one more vow than the Bodhisattva. In fact, the vows that we read in the Buddha sutras have conveyed complete wishes that all the beings could image. Don’t be superfluous, don’t imagine yourself as a powerful man, and don’t think your vows are really strong enough. So long as you could steadily follow some certain Bodhisattva, the vows would suffice to you. Don’t be the inventors. The vow made by Rinchen Dorjee Rinpoche are those Bodhisattva Kshtigarbha had made and it sufficed. Moreover, somebody made a vow “Take vegetarian diet in all future lives.” However, you can tell cow and sheep eat grass only and they are vegetarian. Therefore, the vow made by the man is also a strange one.

To make the vows, we shall take Bodhisattvas as models. However, before you could cultivate the Six Paramitas to solid stages, you shall make wishes to escape from the fatherland of samsara. Bodhisattvas would fulfill your vows as such vows are among the most basic and they are longings that Bodhisattvas hope the beings could accomplish. Regardless of any Buddhas or any Bodhisattvas, they all hope the beings could escape from the suffering sea of samsara. Thus, if you make such vow, all the Buddhas and Bodhisattvas will fulfill your wishes as they are the most fundamental and basic ones. However, if you want to make vows to attain Buddha and Bodhisattvas while your capacity does not large enough, the causes and conditions do not meet, and you have not accomplished diligent efforts, Bodhisattvas can’t help you out. You would fall to samsara again. Therefore, avoid making too great vows that you won’t be able to achieve. Avoid listening to words given by certain people from outside, which is “You have been following the Path of Bodhisattvas, you should make such vows!” The lay practitioners who had wounded scars are also superfluous. In one hand, many people wounded scars; in the other hand, they show lots of greediness, hatred mind and ignorance. Therefore, to learn Buddhism one should be realistic. True practices refer to no tricks, no self opinions to add or to remove something, not to rely on your own life experiences, and no conceptions of attainment of wisdom bestowed by the Buddhas.

Supramundane mind is the bodhisattvas’ practice. If you are still attached to family dependants, too concerned to let go, you definitely have no supramundane mind. Fearing for wife’s escape, fearing for husband disloyalty, and fearing for kids’ poor accomplishments are all attachments. Attachments obstruct our supramundane mind, and hence we must be tied together with them in the next life. Rinchen Dorjee is fed up in this life, so will definitely depart from this mundane world and no longer be bound to you. Some said, Rinchen Dorjee Rinpoche please don’t die. Rinchen Dorjee Rinpoche is afraid of such perplexed things. It is not actually a fear, but such perplexity is the cause of our endless reincarnation. You have not witnessed the truth of reincarnation, and consider that Buddhas and Gurus are simply threatening? As a matter of fact, reincarnation is truly painful, indeed! For each of our reincarnation, we suffer as soon as we become a fetus. Such suffering is beyond description.

We have only explained 2 of the 37 practices of bodhisattvas today, but these two are sufficient for you. Hence, when you get home later, ponder over the two practices and how much you have fulfilled. Only those who fulfill the two practices completely can be qualified as bodhisattvas. You are not a bodhisattva until the day you meet this criterion. You all have to understand clearly that, learning Buddhism is neither oral practice nor practice of appearance, but rather practice sincerely from your hearts. You must thoroughly and solidly achieve the reverence to Guru, the gratitude to all beings, and self-criticism. Do not fear of doing these, nor assume that you would give up many worldly fortune and status which are irrelevant to practice. As non-bhikkhu practitioners, you would obtain fortune and status if you were destined to have them. You do not abandon them simply for practicing Buddhism. As long as you have merits, fortune, status, and glory would naturally come to you, without need of wits and pondering. This has nothing to do with Buddhism practicing. On the other hand, practicing Buddhism would solidify your merits. Why? As you practice Buddhism, you would not do any evil deeds, and therefore your merits won’t be cut down. You know very well that fortune teller’s negative prediction would be perfectly accurate while the positive prediction would be at most 50% accurate. How come? It is because that you have been using up the merits you gained all your life. Fortune telling is calculating a figure based on the date and time of your birth, which is not defined by fortune teller but rather by what you have done in previous lives and produces result in this life. As we keep doing evil deeds in this life, the predicted bad things definitely occur without exceptions. Yet you are lucky if half of predicted good things do occur. Practicing Buddhism does not cause loss of fortune and status, but instead solidify your merits, and keep to you all that you deserve. Therefore, don’t be afraid of practicing Buddhism.

Ask yourselves at home the following questions: Have you achieved the two points? How much reverence you have towards your teacher? How much gratitude you have towards all beings? Examine the level you have achieved, and so would the level as bodhisattva you are. Improve what you have not yet accomplished right away, and do not waste time. Time flies away day by day. Never think that you have much time as you are young now. In fact, many people died at ages of twenties or thirties, so you must not wait. Time awaits no man. Therefore you old people that age over 60 should make up your mind. Never mind what would become of the kids or grandchildren, which is their own condition. It is beyond your energy and capability to manage it. You who gives birth to babies shall not leave the babies for your mother to look after. Why you have your mother do baby-sitting after her tens of years of hard working? Do not produce babies if you are not capable of looking after them. The elders should not intend to allow your child make more money by looking after the grandchildren. It is silly. It is man’s silliness that makes one suffer while feel happy and consider oneself leading a happy life, and think that you cannot leave as you have not yet fulfilled your duty. Your duty is not fulfilled simply because you have not yet repaid your karma.

We have only explained 2 of the 37 practices of bodhisattvas today. Trust that they have frightened you. Examine how much you have done and how much you have achieved. Learning Buddhism is not merely asking “how to recite mantras?” or “shall I keep reciting after completing 1 million times?”, that are silly questions many people asked. Hence as the 2 of 37 practices were explained, you have to examine yourself tonight by asking how much of what Rinchen Dorjee Rinpoche instructed you have performed. If you do, you are qualified to be a disciple of Buddha. Only a disciple of Buddha can receive the caring by Buddha, Bodhisattva, Guru, and Guru’s Protectors. If you fail to do so, it would be difficult. Rinchen Dorjee Rinpoche has achieved to certain extent, and hence received the caring from Gurus, Buddha, and Bodhisattvas. You cannot receive it, nor could you implore for it, because you have not met the criteria. Never think that there are no criteria for learning Buddhism. There are criteria instructed by Buddha. You have to follow them truly, to avoid wasting your lifetime.

November 8, 2009

In the morning, the His Eminence Rinchen Dorjee Rinpoche made a special trip to Kathmandu, the capital of Nepal, from Taiwan by fly to participate the inauguration ceremony of Rinchenling Monastery and the Winter Teachings of Drikung Kagyu. At the airport exit of both sides upon leaving the airport, Rinchen Dorjee Rinpoche was warmly welcomed by Rasbsang Rinpoche, Khenpo Namdol and lamas of Drikung Kagyu lineage, believers of Nepal, and three hundred and sixty-six Taiwanese disciples who arrived earlier. Although having taken a long flight, Rinchen Dorjee Rinpoche went directly, without any rest, to Rinchenling Monastery to meet and make offering to his root guru His Holiness Chetsang Rinpoche. It’s apparent that the reverence and missing that Rinchen Dorjee Rinpoche has towards his guru is so much and so sincere.

That evening, Rinchen Dorjee Rinpoche had dinner with all of the disciples in the restaurant of the hotel at Kathmandu. Two Ukrainian guests of Ningma lineage in the same hotel who never met but have heard of Rinchen Dorjee Rinpoche also reverently, together with disciples of Glorious Jewel Buddhist Center, Taiwan, waited for Rinchen Dorjee Rinpoche on their own initiatives till Rinchen Dorjee Rinpoche arrived at the dinning hall. Since they were not willing to interrupt Rinchen Dorjee Rinpoche’s dinner, but with the most sincere reverent heart they made a plea for an opportunity to meet Rinchen Dorjee Rinpoche before they left. Three days later when the conditions were present, the two Ukrainians and their friend eventually met Rinchen Dorjee Rinpoche as their wish and obtained auspicious blessing and enlightenment. Although they met Rinchen Dorjee Rinpoche only 10 minutes, they felt joyful and grateful to obtain such a precious and rare opportunity of being greeted and blessed by Rinchen Dorjee Rinpoche personally. From the enlightenment, they have learned a great deal what they didn’t know before. Rinchen Dorjee Rinpoche has broadened the horizon of their knowledge. Another Italian woman having dinner at the restaurant also reverently stood up and held both her palms together, along with disciples of Glorious Jewel Buddhist Center to reverently see Rinchen Dorjee Rinpoche off after Richen Dorjee Rinpoche finished having dinner. These believers had never met Rinchen Dorjee Rinpoche, but they all spontaneously paid their reverence to Rinchen Dorjee Rinpoche, which shows the incredible gathering power of Rinchen Dorjee Rinpoche.

November 9, 2009

The His Eminence Rinchen Dorjee Rinpoche led 366 disciples to Kathmandu, Nepal, to attend the inauguration ceremony of Drikung Kagyu Rinchenling Monastery, which was personally hosted by His Holiness Chetsang Rinpoche. Rinchen Dorjee Rinpoche has been making every endeavor to sustain and support the lineage and to propagate the dharma heritage. Whenever there were grand pujas or important activities, Rinchen Dorjee Rinpoche often led hundreds of disciples, from thousands kilometers away, to participate. The contribution of Rinchen Dorjee Rinpoche to the unification and promotion of the lineage has been significant. At around 7 am, the disciples of the Glorious Jewel Buddhist Center were already at the venue of the inauguration ceremony of Rinchenling Monastery and lined up with reverence to greet His Holiness Drikung Kyabgon Chetsang Rinpoche’s motorcade and His Holiness’s heart son, Rinchen Dorjee Rinpoche’s motorcade that followed immediately after. Escorted by stately and solemn prayer banners and musical instruments, His Holiness Chetsang Rinpoche arrived and entered the venue, immediately followed by Rinchen Dorjee Rinpoche. All these indicate, once again, Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche and Rinchen Dorjee Rinpoche’s attainment of accomplishment and his position in the lineage is highly honored. His Holiness presently cut the ribbon and prayed for blessings for the monastery. Rinchen Dorjee Rinpoche was also invited to offer a scarf to the statues of the Buddhas in the monastery.

Afterwards, Khenpo Nyima Dorji, the president of the Monastery Management and Development committee of Rinchenling Monastery, addressed the assembly. He briefly explained the cause and condition through which Rinchenling Monastery was founded with Drubwang Norbu Rinpoche’s aspiration and the process in which the project was eventually completed with public support and the efforts of many gurus.

His Holiness Chetsang Rinpoche himself bestowed the following teachings: Today is not only Lhabab Duchen, but also the birthday of His Holiness Chungtsang Rinpoche in Tibet. Therefore, holding the inauguration ceremony of the Drikung Kagyu Rinchenling Monastery on this very day is exceptionally meaningful. Besides the inauguration ceremony held today, essential teachings in the Drikung Kagyu Lineage and Buddhist philosophy will be bestowed. His Holiness Chetsang Rinpoche welcomes those from thousands of miles away to the inauguration ceremony as well as the pujas and wishes everyone to have an auspicious and wish-fulfilling life. Prior to the founding of the monastery, Nubpa Rinpoche wrote to Drubwang Norbu Rinpoche, saying that a lady in Nepal, Miss Lu Huiling from Kaohsiung, Taiwan, requested the building of another Drikung Kagyu monastery in Nepal as there was only one at the time. His Holiness reckoned this was a feasible project, so, with Drubwang Norbu Rinpoche’s aspiration and collaboration of many other gurus, Rinchenling Monastery is finally able to be inaugurated today. His Holiness Chetsang Rinpoche feels joyful about this achievement and rejoices with its virtues and merits.

When His Holiness Chetsang Rinpoche first arrived at this place, no colorful establishments as such had ever been built, but the construction of distinctive Tibetan building is still able to be completed today. In addition, lots of details, such as murals and the structure of the monastery have all been done in accordance with Tibetan traditions. Khenpo Nyima Dorji and the monastery sangha have painstakingly completed such collaborative work, including the drawings and the building structures, and His Holiness Chetsang Rinpoche is grateful for everyone’s contribution.

Additionally, His Holiness explains that Tibet and Nepal have been closely associated ever since ancient times, and there are similarities in the styles of their murals and statues of Buddhas. Samye Monastery, for example, reveals a strong Nepalese style. When Mahasiddha Marpa went to India to request teachings, he passed by Nepal and met a master, with whom he went to India to learn the Buddhist teachings. Therefore, there is a profound relationship between Nepal and Tibet. In Nepal, there are numerous sacred places where Tibetan masters once practiced. This Rinchenling Monastery has been established with Tibetan traditions as well as a Nepalese style and contributions.

His Holiness stresses that the construction for the monastery has overall completed, but this is the easier part. The most difficult part to achieve is the cultivation and propagation of the Buddhist teachings. His Holiness Chetsang Rinpoche has identified four tasks: First of all, to bestow and practice Buddhist philosophy. Secondly, to do retreats and practice in places such as Lapchi. Thirdly, they need to carry out social relief and charitable services, such as establishing medical stations. Last, to help the poverty-stricken population in the region in a way just as one conducts the first practice of the Six Paramitas, i.e. practicing charities and generosity. These are no easy tasks. Hence, all of you shouldn’t lax off simply because the monastery has now been completed. We should cultivate diligently and achieve the aforementioned tasks with the same spirit as soon as possible. In the end, His Holiness Chetsang Rinpoche prays that all the virtuous ones to live for a long time so as to bestow and practice the Buddhist teachings and to exert influence on their disciples without any difficulty. In addition, it is hoped that all sentient beings may eliminate various obstacles and share world peace and happiness.

During the entire ceremony, Rinchen Dorjee Rinpoche was invited to sit in a sofa arranged solely for him at the middle of the first row among the attendees, directly across to His Holiness Chetsang Rinpoche. All such arrangements suggest the fact that Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche as well as the fact that Rinchen Dorjee Rinpoche’s attainment of accomplishment and his position in the lineage is significantly valued. As the ceremony perfectly completed, Rinchen Dorjee Rinpoche was invited to his personal lounge in the monastery to have lunch. In the afternoon, when sitting in the car to leave the monastery, Rinchen Dorjee Rinpoche was surrounded by many Tibetans and believers who implored Rinchen Dorjee Rinpoche’s blessings. Compassionately, Rinchen Dorjee Rinpoche gave his blessing one by one to Tibetans and the believers.

In addition to attending the inauguration ceremony, by the request of his root Guru His Holiness Chetsang Rinpoche, Rinchen Dorjee Rinpoche arranged Dr. Kou, the chief doctor of Glorious Jewel Clinic of Chinese Medicine from Taipei, Taiwan, to come to the Rinchenling Monastery to provide two-day volunteer clinic for 45 ordained practitioners, including 43 nuns and 2 lamas. Not only did Rinchen Dorjee Rinpoche support all the expense of the volunteer clinic but also instruct the clinic to offer the best quality of Chinese herbs. In the evening, Rinchen Dorjee Rinpoche inquired the chief doctor about the health conditions of those who came to the volunteer clinic, which demonstrated how much Rinchen Dorjee Rinpoche cared for those ordained practitioners. Moreover, Rinchen Dorjee Rinpoche has also carefully in advance planned for the subsequent medicine supply. All the hearty care and prudent and thorough arrangements were carried out without being noticed and without asking anything in return.

In the evening, the His Eminence Rinchen Dorjee Rinpoche had dinner with all disciples at the hotel. It would accumulate great merits to share meals with a great master. The disciples of Glorious Jewel Buddhist Center all felt grateful to be granted a chance to accumulate merits. Nyizong Sopa Rinpoche and Khenpo Namdol were also present in the banquet.

November 10, 2009

The His Eminence Rinchen Dorjee Rinpoche led 366 disciples to Rinchenling Monastery in Kathmandu, Nepal, to attend the Winter Teachings of Drikung Kagyu. His Holiness Chetsang Rinpoche bestowed the Empowerment of Parna Shabari (the Goddess Who Eliminates All Diseases). Under the refuge of Rinchen Dorjee Rinpoche’s great merits, all the disciples of Glorious Jewel Buddhist Center, Taiwan were blessed to gather together in the assembly hall of the monastery to attend the puja. They were grateful to the guru, Rinchen Dorjee Rinpoche.

Long before the beginning of the puja, Rinchen Dorjee Rinpoche has reverently stood downstairs outside His Holiness Chetsang Rinpoche’s lounge to greet His Holiness Chetsang Rinpoche. Rinchen Dorjee Rinpoche also followed the Regent Gyabra Tritsab Rinpoche to accompany His Holiness Chetsang Rinpoche to walk down the stairs to the venue of the puja. When His Holiness Chetsang Rinpoche was entering into the monastery, Rinchen Dorjee Rinpoche closely followed Gyabra Tritsab Rinpoche, who followed right behind His Holiness Chetsang Rinpoche. All these indicate that Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche’s, upholds the transmission of lineage, attainment of accomplishment and his position in the lineage is very significant. Prior to the transmission of dharma conducted by His Holiness Chetsang Rinpoche, Rinchen Dorjee Rinpoche, with his limbs and body lying prone on the ground, on behalf of all sentient beings, reverently made full and reverent prostration towards His Holiness Chetsang Rinpoche. Following that, Rinchen Dorjee Rinpoche, on behalf of all sentient beings. make Mandala offering towards His Holiness Chetsang Rinpoche in order to pray for transmission of the instructions. All these indicate that Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche’s, has attained accomplishments, and is highly honored in the lineage. Rinchen Dorjee Rinpoche has ever taught disciples that Mandala offering refers to making the offering with the most precious treasure in the universe towards Buddhas, Bodhisattvas and Gurus, for the accumulation of benefit of sentient beings, to pray guru impart the sublime Buddha-Dharma.

During the puja, Rinchen Dorjee Rinpoche was arranged to sit at the mandala area on the first row, very closely to the throne of His Holiness Chetsang Rinpoche, which indicates the position of accomplishment that Rinchen Dorjee Rinpoche has attained and his significance in the lineage. During the entire puja, Rinchen Dorjee Rinpoche, with a clear and pure mind, sublimely sat as steady as a mountain, and entered into the state of meditation to receive the dharma transmission of His Holiness Chetsang Rinpoche.

During the puja, His Holiness Chetsang Rinpoche bestowed the following teachings: Through attending the Parna Shabari Empowerment puja, it could help to eliminate the obstacles such as illness. Especially for the following series of the Empowerment of Kagyu Ngag Dzö, you may get ill or meet other obstacles before receiving the great Dharma. The Dharma of Parna Shabari is the best to eliminate the obstacles. Prior to the transmission, the motivation, namely the development of Bodhicitta, is very important. As you all learn Mahayana, you ought to cultivate the Buddhism for the sake of enabling sentient beings to attain Buddhahood, not for the benefit of one own. Everyone who attends puja should generate this heart.

The Sanskrit term for Empowerment is Abisheka. Abi means to eliminate the contamination and obstacles. Sheka literally translates to pouring the nectar of wisdom. Empowerment embodies that of the body, speech and mind as well as the fourth empowerment. The empowerment of body is that of crown chakra. Receiving the empowerment of body, one plants the seed of the attainment of Nirmanakaya. The empowerment of speech is that of throat chakra. Receiving the empowerment of speech, one plants the seed of the attainment of Sambhogakaya. The empowerment of mind is that of heart chakra. Receiving the empowerment of mind, one plants the seed of the attainment of Dharmakaya. Following the empowerment of body, speech and mind is the forth empowerment, which is also the empowerment of heart chakra. In Sanskrit empowerment means to pour into from the head. The Tibetan term for it is “Wang”, and the Chinese meaning for it, actually very close to the Tibetan’s, represents a form. This term could be traced back to the ancient times when a prince is about to be enthroned, some water would be poured from a vase onto his head, which indicates that the prince is to possess the power of king. In Buddhism, empowerment also means to empower: The empowerment of body is to empower one to meditate and practice the Yidam; the empowerment of speech is to empower one to recite the mantra; the empowerment of mind is to empower one to practice meditation and Mahamudra.

The original name of Lohma Jolma, the emanation of Buddha Vairotsana, is Shawar gyal pa. Parna Shabari lived and practiced in forest of mountains, there she recited the heart mantra of Maitreya. Due to long-term staying in the woods, clothed in leaves, Parna Shabari was named with the meaning of leaf-clad goddess. The practice of Parna Shabari is in the Lotus group of the Kriya tantra of tantric dharma. Therefore, this practice is different from most of the Anuttarayoga Tantra practices. In this practice, any employment of meat-related thing must be abstained; For example, the practitioner is not allowed to eat meat or use a tambourine made of leather. Also, the leathers of peacock are not used as the vase’s decoration for practicing this dharma.

Afterwards, His Holiness led the assembly to recite praying texts to pray the Yidam’s blessings for eliminating all kinds of obstacles, enmities, and diseases. Parna Shabari embodies all the merits and virtues of Buddhas in the three times. Now you could visualize Parna Shabari is before you, surrounded by countless Buddhas and Bodhisattvas. Then, it was proceeded with the Seven Fold Offering, the development of Bodhicitta, and the recitation of the Emptiness Mantra. Everyone now could visualize all phenomenon transform into emptiness. The nature of emptiness here does not mean that all is empty, and it is also not only-emptiness. Instead, it refers that the all return to their pure and uncontaminated nature.

His Holiness continued to bestow the teachings on the meditation practice as well as the dharma appearance of Parna Shabari Yidam. Later on, His Holiness prayed the Yidam for descending, and then started the empowerment of body. There were numerous attendants and time was too limited to give each of the assembled one by one the blessings and the empowerment with a vase. About this, His Holiness explained that it is not necessarily to put the vase on one’s head for completing the empowerment, by which is merely a form. It is mainly through praying, visualization, and blessings to obtain the empowerment. His Holiness Chetsang Rinpoche led everyone to recite the dharma texts and then practice rituals to complete the empowerment of body for eliminating its habitual patterns and obstacles, and to plant the seed of the attainment of Nirmanakaya. Through the completion of the empowerment of speech, it eliminates the speech of everyone of its habitual patterns and obstacles, and to plant the seed of the attainment of Sambhogakaya. Through the completion of the empowerment of mind, it is for everyone to obtain aids on the practice of the emptiness and the reality, and to plant the seed of the attainment of Dharmakaya.

After the completion the empowerment, Rinchen Dorjee Rinpoche was the only one who accompanied His Holiness Chetsang Rinpoche to leave the venue. At the same time, upon the instruction of and accompanying His Holiness Chetsang Rinpoche, Rinchen Dorjee Rinpoche entered into the His Holiness Chetsang Rinpoche’s lounge. Again, this indicates Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche and Rinchen Dorjee Rinpoche’s accomplishment and his position in the lineage is highly valued. Afterwards, several Rinpoches such as Nupa Rinpoche, Rasbsang Rinpoche and Nyizong Sopa Rinpoche, lamas, and believers all came to pay their visits to Rinchen Dorjee Rinpoche in Rinchen Dorjee Rinpoche’s personal lounge. The Most Venerable Nupa Rinpoche even offered a white scarf and presented Rinchen Dorjee Rinpoche with some specially made Tibetan incense from Lapchi Mountain area. Nupa Rinpoche was one of the mentors in the Rinchenling Monastery, who had practiced retreat many times in Lapchi Mountains, resembling his superior position in Drikung Kagyu lineage. Another Rasbsang Rinpoche also presented to Rinchen Dorjee Rinpoche a special statue of Jigten Sumgon. Moreover, when Rinchen Dorjee Rinpoche walked out of the venue, a lama attendant of the great master, late Drubwang Norbu Rinpoche, insisted in personally caring for Rinchen Dorjee Rinpoche all the way when walking down the stairs till Rinchen Dorjee Rinpoche got into the car. After entering the car, there were still many ordained practitioners and Tibetans implored Rinchen Dorjee Rinpoche’s blessing. Rinchen Dorjee Rinpoche compassionately granted their wishes one by one. When alive, Drubwang Norbu Rinpoche had admired Rinchen Dorjee Rinpoche as being a rare Buddhist practitioner of great capacity. Whenever Drubwang Norbu Rinpoche had a chance to see Rinchen Dorjee Rinpoche, he’d joyfully blessed Rinchen Dorjee Rinpoche by touching Rinchen Dorjee Rinpoche’s forehead with his own. All these have indicated the extraordinary achievement of Rinchen Dorjee Rinpoche and the significant position in the lineage so that many Rinpoches and lamas are especially respectful to Rinchen Dorjee Rinpoche.

In the evening, the His Eminence Rinchen Dorjee Rinpoche again had a dinner with all disciples at the hotel. It would accumulate great merits to share meals with a great master. The disciples of Glorious Jewel Buddhist Center all felt grateful to be granted another chance to accumulate merits. During the dinner, several tour guides of Sino-Cosmo Company and local guides, as well as hotel waiters all came to Rinchen Dorjee Rinpoche for his blessing. Rinchen Dorjee Rinpoche compassionately bestowed his blessing to them one by one and gave some enlightenment. Because one of the local tour guides highly praised Rinchen Dorjee Rinpoche and felt gratitude after obtaining the blessing and enlightenment, he then donated his income earned in this tour on his initiative to make the offering to support monasteries. Khenpo Namdol was also present in the dinner. Later, when Rinchen Dorjee Rinpoche left the restaurant, some foreign guests of the hotel rushed to take pictures of Rinchen Dorjee Rinpoche and reverently came to implore Rinchen Dorjee Rinpoche’s blessing. Rinchen Dorjee Rinpoche granted blessing to them. Rinchen Dorjee Rinpoche had enlightened that there was no differentiation in Buddha dharma. As long as any sentient beings need help, Buddha dharma will assist them. The compassion of Buddha dharma can be manifested in Rinchen Dorjee Rinpoche any time.

November 13, 2009

Rinchen Dorjee Rinpoche conducted the Phowa Dharma for a deceased disciple who died right before boarding at the Nepal airport. Before joining this trip, this elderly female disciple had made a wish to attend the puja in Nepal and walk around the Boudhanath before she died. Rinchen Dorjee Rinpoche had granted this wish. This elder female disciple was eighty years old; she passed away by sitting on the floor peacefully all of a sudden in the waiting area right before the boarding for the flight to India. Soon after, Rinchen Dorjee Rinpoche conducted Phowa for her at once in far away distance. After the ritual was perfectly completed, the daughter, disciples of Glorious Jewel Buddhist Center and the chief tour guide all witnessed the auspicious phenomena of the perfect completion of Phowa ritual: the deceased’s body was supple and warm, her facial color changed from grey to rosy, her expression was peaceful, and the crown of the head was warm and slightly indented. No one felt panicked or sad. To the contrary, all felt joyful because the deceased has been reborn in the Pure Land. Moreover, all were profoundly touched by the compassion and incredible power of Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche compassionately instructed the daughter, who also is a disciple, that she use half of her remaining travel expenses to make the lamp offering to Buddha, and half of it to make offering to His Holiness Chetsang Rinpoche. Then Rinchen Dorjee Rinpoche made phone call to one of lama attendants of His Holiness Chetsang Rinpoche about this event, and told him that performing rituals for her was not needed since Rinchen Dorjee Rinpoche has already completed the Phowa Dharma perfectly. The lama attendant said that no more performing dharma was needed because he knew Rinchen Dorjee Rinpoche’s Phowa is very auspicious. He also said His Holiness Chetsang Rinpoche ever said that Rinchen Dorjee Rinpoche’s Phowa is very powerful. He also told one disciple that his own mother came all the way from Yun-Nan province of China to attend the puja, too. His mother wished to die after seeing His Holiness Chetsang Rinpoche, but her wish wasn’t fulfilled. She then returned to Yun-Nan. So she was very envious this elderly female disciple of Rinchen Dorjee Rinpoche, who could pass away at such an auspicious time and location. In addition to that, she was envied by being able to obtain the auspicious Phowa Dharma of Rinchen Dorjee Rinpoche and a rebirth in the Pure Land. After the remains were cremated, the crown on the skull apparently showed a small hole, which is the classic auspicious sign of perfect completion of Phowa Dharma.

November 15, 2009

The His Eminence Rinchen Dorjee Rinpoche conducted an auspicious puja of Longevity Buddha at the Regent Park Hotel of Jarlandar in Punjab Province of northern India. There were four hundred and eighty-two attendees, including three hundred and twenty local Indian believers (among them, twenty from the hotel requested to participate on their own initiatives after they knew there would be such an auspicious puja) and one hundred and forty-four disciples of Glorious Jewel Buddhist Center in Taiwan. Since 2007, this is the third time Rinchen Dorjee Rinpoche has presided over a Tibetan Buddhist puja of Drikung Kagyu at this major city of Sikh region to benefit sentient beings. His Holiness Chetsang Rinpoche especially sent three lamas with a dharma throne, musical instruments, a dharma table from Jangchubling of northern India to help with setting up the mandala, the embellishment of the throne and the rituals of the puja. Additionally, Khenpo Namdol also came from Yunnan Province of China to assist the puja. The gyaling and dungchen (Tibetan long trumpet) brought by three lamas from Jangchubling, northern India have been used by His Holiness Chetsang Rinpoche when presiding over pujas. Additionally, the dharma table has been also used by His Holiness Chetsang Rinpoche. All these have indicated that Rinpoche Dorjee Rinpoche is the heart son of His Holiness Chetsang Rinpoche and Rinchen Dorjee Rinpoche’s accomplishment and his position in the lineage is highly honored.

The puja commenced at 9:30 in the morning. Soon after Rinchen Dorjee Rinpoche ascended to the throne, Rinchen Dorjee Rinpoche enlightened that attendees ought to acknowledge our motivation. At the beginning, Rinchen Dorjee Rinpoche recited the dharma text of Four Refuges and Four Immeasurables which was our motivation. Rinchen Dorjee Rinpoche, then, continued to recite the Seven Branch Prayer, including making repentance, imploring Buddhas to reside in the world, etc. The ritual of making offering can help attendees to accumulate merits so that they can obtain opportunities to listen to Buddha Dharma.

Making offering consisted of three parts; the first was making offering to Buddhas and Bodhisattvas, the second was making offering to sentient beings in the heavenly realms and gods of local religions, and the third was making offering to sentient beings in the ghost realm. Making offering to Buddhas and Bodhisattvas was to accumulate our merits to obtain opportunities to learn and receive help from Buddha Dharma. Making offering to sentient beings in the heavenly realm and gods of local religions was to prevent them from being jealous to the Buddhist puja. Hence, it was the hope that they can also benefit from Buddha Dharma. Making offering to the sentient beings in the ghost realm was to avoid their hatred toward attendees due to their incapability of participating. In so doing, ghosts might not disturb the puja and allow the attendees to participate smoothly.

And then the ritual of mandala offering followed, which was carried out by five Indian believers who were chosen from drawing a lot as they entered into the venue. On behalf of all sentient beings, these five Indians presented mandala to Buddhas, Bodhisattvas and Rinchen Dorjee Rinpoche. After the ritual, Rinchen Dorjee Rinpoche explained the meaning mandala offering. First was about the mandala plate of “Mount Sumeru.” Buddha enlightened that in our galaxy there are four planets where human beings reside in. Five pillars were sculptured onto the plate. Four of them represent the four planets. The pillar in the middle represents the Mount Sumeru depicted in Buddha Sutra, where all sentient beings in the Heavenly Realm live in different levels of the Mount Sumeru according to the different achievement of their merits,. The five-colored ribbon tied onto the plate also denoted certain meaning, but Rinchen Dorjee Rinpoche would not explain it today.

Other objects used in the ritual of mandala offering included a Buddha Statue, a Dharma Sutra, and a Sarira Stupa which represent making offering to Buddha, Dharma and Sangha, respectively. Therefore, this ritual of mandala offering represented that attendees made offering with the most precious objects to Buddhas and Bodhisattvas.

Additionally, during the ritual of mandala offering, the Ceremonial Hat Rinchen Dorjee Rinpoche wore was bestowed by Rinchen Dorjee Rinpoche’s guru His Holiness Chetsang Rinpoche after His Holiness Chetsang Rinpoche recognized Rinchen Dorjee Rinpoche’s the position of accomplishment, approved the color and appearance of this the Ceremonial Hat, and particularly instructed the lama to make it in Nepal; it was not made as anyone’s wish. Wearing the Ceremonial Hat meant Rinchen Dorjee Rinpoche was in no difference with Buddha to conduct the puja here.

Following mandala offering was the recitation of imploring the transmission of Buddha Dharma. After Sakyamuni Buddha obtained realization, at first he did not speak a word. There would be no conditions to teach Buddha Dharma if no one implored. The first to implore Lord Buddha was an emperor from the Heavenly Realm. Hence, to learn Buddha Dharma, you need to implore in person so that you will obtain the conditions to hear your guru’s teachings.

The dharma conducted today was the ritual of Longevity Buddha. Buddha has three kinds of manifestation: Dharmakaya, Sambhogakaya, and Nirmanakaya-kaya. The Longevity Buddha was the Sambhogakaya of Amitabha Buddha. Longevity Buddha is also known as Buddha of boundless light or Buddha of boundless life. Our lifespan of this very life was resulted from the accumulated virtues from past lives. It will be shortened because of the evil deeds we have done in this life; to the contrary, it can be prolonged by the virtuous deeds we’ve done in this life.

Many fortune-tellers had all said that Rinchen Dorjee Rinpoche would only have a lifespan of 45 years. At the age of 36, Rinchen Dorjee Rinpoche began to practice Buddha dharma. At the age of 47, Rinchen Dorjee Rinpoche got skin cancer which was the karmic retribution Rinchen Dorjee Rinpoche obtained from liking to eat meat and live seafood before Rinchen Dorjee Rinpoche had practiced Buddhism. At that time, many Rinchen Dorjee Rinpoche’s disciples who were doctors suggested Rinchen Dorjee Rinpoche to do surgical operation and chemotherapy. But Rinchen Dorjee Rinpoche followed none of the suggestions. The skin cancer was cured by Rinchen Dorjee Rinpoche’s practicing Buddha dharma. Rinchen Dorjee Rinpoche has been alive all this time and now is 62 years of age.

All sentient beings, including humans and animals, are composed of six major elements, but two of them are related to Buddha dharma so Rinchen Dorjee Rinpoche will not get into the details of them. The four major elements were earth, wind, water and fire element. The earth element consists of our skin, flesh, skeletons, and organs. Wind element is our breath and the “chi” circulating in us. The water element includes blood, fluid and hormone. Fire element provides us energy; elderly people would gradually lack of appetites because the fire element has been depleted, which would result in insufficient energy to digest food. By the same token, the skin of the elderly would wrinkle because they lack of water element. The limbs of newborns are full and supple, but those of elderly are dry and stiff, which indicates that the four major elements of the elderly have been used up. If the four major elements are imbalanced or are not in harmony, we are more likely to get ill. When the four major elements are exhausted, we’ll die. Neither doctors nor religions can help with the exhaustion of the four elements. Eating more nutrition won’t replenish the four major elements, either.

Conducting the ritual of Longevity Buddha could help everyone avoid many deceases, devils, wars, disasters, accidents, droughts, the harm of poisonous snakes and insects, and untimely death. And the most important of all is to supply and maintain the four major basic elements in everyone’s body to give all of you a better health. Conducting the ritual of Longevity Buddha today, Rinchen Dorjee Rinpoche hoped that everyone could have a better health so as to have strength to do more virtuous deeds and to have good opportunities to practice Buddha dharma in the future. In addition, because Longevity Buddha is Buddha Amitabha’s Sambhogakaya, all of you who have attended the puja today will have more chances to go to Buddha Amitabha’s Pure Land in the future.

Dharmakaya has neither form nor language; Sambhogakaya is manifested in response to the prayers of sentient beings; Nirmanakaya could be an object, a sentence, a matter, or a person; anything could be Buddha’s Nirmanakaya, as long as it could benefit sentient beings. Rinchen Dorjee Rinpoche’s guru, the 37th throne holder of the Drikung Kagyu Lineage, His Holiness Drikung Kyabgon Chetsang Rinpoche, has once enlightened the disciples that any thing or action which can help sentient beings is all Buddha dharma. The ritual of Longevity Buddha was also transmitted to Rinchen Dorjee Rinpoche by His Holiness Chetsang Rinpoche personally.

Rinchen Dorjee Rinpoche just came to India yesterday from Nepal, after attending another puja there. Yesterday at seven o’clock in the morning, Rinchen Dorjee Rinpoche took a flight from Nepal and arrived at New Delhi sometime past eleven o’clock (in the morning). Then Rinchen Dorjee Rinpoche immediately came to Jalandhar by car. When Rinchen Dorjee Rinpoche arrived at Janlandhar in the evening, it was already very late. There were lamas attending today’s puja, some from Yuannan province of China, some from northern India, and some from Ladakh. In addition, Rinchen Dorjee Rinpoche also brought a group of disciples from Taiwan to help preparing for the puja. Rinchen Dorjee Rinpoche travelled specifically from far away to preside over this puja without expecting anything in return, only hoping that the puja could help this place and its people. Buddha dharma does not distinguish the appearance, the language, the culture, and the race of sentient beings, since all of human beings are the same, being the combination of the four major elements and containing the same essence. Buddha dharma will help any sentient beings in need without any distinction. As long as someone in some place needs Buddha dharma’s help, Rinchen Dorjee Rinpoche will go there to help, expecting nothing in return.

Then, Rinchen Dorjee Rinpoche started to conduct the auspicious ritual of Longevity Buddha. During the ritual, Rinchen Dorjee Rinpoche enlightened the attendees that the ritual included making offerings and the text of the ritual described the appearance, merits, and vows of Longevity Buddha. Then Rinchen Dorjee Rinpoche led all attendees to recite Longevity Buddha’s mantra. After that, holding a precious vase representing Longevity Buddha’s body in the left hand and holding a five-colored flag representing the universe and its five elements in the right hand, Rinchen Dorjee Rinpoche visualized himself as Longevity Buddha to help all attendees. Furthermore, Rinchen Dorjee Rinpoche asked all attendees to straighten up their bodies to receive the energy from him; then Rinchen Dorjee Rinpoche waved the five-colored flag, using Buddha, Bodhisattvas, and Rinchen Dorjee Rinpoche’s own energies, to replenish everyone’s four major elements. In addition, Rinchen Dorjee Rinpoche let all attendees, including believers and disciples, one by one line up and walk to the mandala to receive Rinchen Dorjee Rinpoche’s blessing by touching the previous vase held in Rinchen Dorjee Rinpoche’s hand. After receiving the blessing, all attendees were given a nectar pill and nectar. All attendees were extremely touched by and grateful to the undifferentiated and unreserved profound blessing that attested Rinchen Dorjee Rinpoche’s selflessness and compassion to exhaust his entire energy to benefit sentient beings.

The last ritual of the puja was practicing the ritual of dharma protector. Rinchen Dorjee Rinpoche enlightened all attendees the reason why we needed to practice the ritual of dharma protector. Because of the dharma protector’s help, this puja could then proceed smoothly and completely. Hence, we should thank the dharma protector. The yidam deity of the dharma protector ritual conducted by Rinchen Dorjee Rinpoche is the dharma protector, Achi, of Drikung Kagyu lineage of Tibetan Buddhism. Every lineage of Tibetan Buddhism has its own dharma protectors. Achi dharma protector is the grandmother of the Drikung Kagyu lineage founder, Jigten Sumgon. Achi dharma protector treats all sentient beings well. Even if you are not a disciple, since you have come to attend the puja of Drikung Kagyu lineage today, as long as you have enough faith and reverence to Achi dharma protector, she will protect you as well.

After the completion of the dedication prayer, Rinchen Dorjee Rinpoche enlightened all attendees that although at the beginning of the puja Rinchen Dorjee Rinpoche had said that Rinchen Dorjee Rinpoche had expected nothing in return; but now Rinchen Dorjee Rinpoche was still asking something in return from everyone; it was that Rinchen Dorjee Rinpoche asked everyone to adopt a vegetarian diet. All the wars, disasters, and accidents in the world are all related to the killing of sentient beings; if everyone can have a vegetarian diet, the number of disasters will be greatly reduced. Having a vegetarian diet will also render a person to grow old less quickly; and the person’s skin will be more flexible with fewer wrinkles as well. Medical science has also proved that having a vegetarian diet will benefit one’s health. Rinchen Dorjee Rinpoche is already sixty-two years of age this year, but Rinchen Dorjee Rinpoche’s appearance does not look as old as that of Rinchen Dorjee Rinpoche’s actual age, just because of being a vegetarian. Therefore, if all women here wish yourselves to grow old more slowly, to look prettier and more attractive, you should have a vegetarian diet, vice versa for all men here.

In the end, Rinchen Dorjee Rinpoche thanked Mr. J.P. Singh. Because of Mr. J.P. Singh’s arrangement and assistance, today’s puja could be successfully conducted and completed. Rinchen Dorjee Rinpoche also thanked the participation of all attendees on behalf of all sentient beings. Because of everyone’s participation, today’s puja could then be held and let all sentient beings attain the helps from Buddha dharma. Furthermore, Rinchen Dorjee Rinpoche blessed all attendees for safety and good health and hoped that Rinchen Dorjee Rinpoche could meet all attendees again next year.

After the perfect completion of the puja conducted by Rinchen Dorjee Rinpoche, all followers and disciples, with a happy and grateful heart, respectfully saw Rinchen Dorjee Rinpoche off the dharma throne.

In the afternoon, Rinchen Dorjee Rinpoche went to Delhi by car. In the evening, when having dinner in the restaurant of the hotel, Rinchen Dorjee Rinpoche looked like an ordinary person because he dressed with ordinary suits, without wearing the dharma clothes. A Turkish mother and her daughter spontaneously approached Rinchen Dorjee Rinpoche and asked whether her daughter could take a picture with Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche happily agreed. That young daughter politely asked Rinchen Dorjee Rinpoche’s name and when the mother realized Rinchen Dorjee Rinpoche’s dharma name, she implored Rinchen Dorjee Rinpoche’s blessing and the wish was compassionately granted. When Rinchen Dorjee Rinpoche blessed the mother and her daughter, they both reverently kneeled down and received the auspicious blessing from Rinchen Dorjee Rinpoche. During which, Rinchen Dorjee Rinpoche did not refer to who he was but the sublime atmosphere led the foreign mother and daughter to implore Rinchen Dorjee Rinpoche’s blessing. As Rinchen Dorjee Rinpoche frequently enlightened the disciples that if you can follow the teachings of Buddha Dharma, correct your behaviors and educate yourselves, your appearances will naturally be changed. As a result, when people come close to you, they’d feel peaceful and joyful. Rinchen Dorjee Rinpoche has demonstrated Buddha’s teachings at any place any time, which proves that what Buddha said is true and the power of Buddha Dharma can transcend the barriers of race, culture and language.

Next evening, at the hotel, Rinchen Dorjee Rinpoche once again had a banquet with all disciples. It can accumulate great merits to have meals with a great master. The disciples of Glorious Jewel Buddhist Center all felt grateful to the guru Rinchen Dorjee Rinpoche to once again bestow such an opportunity to accumulate merits. Khenpo Namdol and three lamas from Jangchubling, northern India, were also present in the banquet.

At the same day, the auspicious regular puja was held at the Glorious Jewel Buddhist Center in Taipei. Believers and disciples listened reverently to the audio recording of Rinchen Dorjee Rinpoche’s Dharma teachings on September 22, 2002 regarding the 37 Practices of Bodhisattvas, include practices from the third to the twelfth.

On Nov. 15th, disciples in the Glorious Jewel Buddhist Center gathered to listen on the teachings sound track of the Thirty-Seven Practices of Bodhisattvas, which was recorded on September 29 of 2002. Rinchen Dorjee Rinpoche guided all the disciples that those who want to become a true Buddhist, want to follow the Path of Bodhisattvas, want to attain Buddhahood, and want to escape from cyclic rebirth, must understand these thirty seven principles completely. It is hard to obtain this human body and in the reincarnation it is full of suffering, therefore one shall not forget the Buddhist teachings. Regardless of how busy you engaged in worldly activities, everyday one shall practice through one’s own contemplation the heard Buddha Dharma into the daily lives. By contemplation it means to inspect your way of life to see if you have been following the Dharma you heard. If you have not, you shall correct it immediately.

We have often heard of the principle ‘Comply with the teachings and carry them out’. ‘Comply with the teachings’ means given the methods from Buddha we shall follow them completely to hundred percent. ‘Carry out’ means we practice Buddha Dharma in all of our conducts. Only those who have carried out Buddha Dharma to the degree of hundred percent can be qualified as a disciple of the Buddha. If you have not, you are merely a believer even though you have taken pilgrimage and taken repentance worship. Since we are not aware that we have been taken misconducts in our past lives, now in this life we still insist that our behaviors are correct. Due to such self attachment, we are always trapped in the Six Realms and suffered from reincarnation. If you have not carried out Buddha Dharma in your daily lives, you gain nothing helpful to the liberation from the cycle of birth and death even though you always attend the puja in each week.

In the previous week, Rinchen Dorjee Rinpoche had instructed everybody shall not arouse hatred and speak in good ways, but many disciples did not carry it out so far. If you attend pujas, hear the Buddha Dharma, and you do not change yourself, it turns out to be totally useless even you have heard the teachings for million or much more times. Buddha guided us not to kill any living beings and not to eat meat of the beings, but many of you were still eating meat so far. Besides, these people claimed that they would like to practice Buddhism. Thus, it is simply a slander to the Buddha! The fruition would be fallen into the Avichi Hell, hell without respite, and could not be liberated forever. If one’s attitude of learning Buddhism is to change your fortune, the offerings you made in one or two hundred NT dollars would become pretty cheap. Ask if yes or no you have made up your mind to correct yourself. Some people continually try to obtain help, from Rinchen Dorjee Rinpoche, on their own jobs. Keep in mind, to do good job depends on your own behavior. So long as you changed your conducts to the right way, your job would be fine. If not, you would always encounter problems regardless of any kind of job.

In the previous week, the second one of the practices said that ‘The mind of hatred of enemies burns like fire.’ Any doubts toward your guru and the Dharma are hatred too. The Glorious Jewel Buddhist Center is to help you become attained and to escape from the cycle of birth and death. The lineage is not a religion only for worship. Those who have heard the Dharma but still commit wrong doings are knowingly breaking the principle. Some people could not attend puja as the mothers deny them. It is because you have much shortcoming. Further, the mothers think your guru has not coached you to achieve good levels. A mother knows than any other if her child changes to good way or not, so does Rinchen Dorjee Rinpoche’s mother. If your family dependents hinder you from learning Buddhism, the reasons are: First, it’s due to your own karma that you did have hindered the other people. Second, you have not changed to good ways and still stuck with your own temperament. Therefore, if you do not correct yourself and hence make the others slander at the Buddhism. Your faults are very deep.

The His Eminence Rinchen Dorjee Rinpoche continued: if not compliant with the Buddha Dharma, the disciples may be eliminated. Perhaps, only twenty or thirty disciples could remain. Non-vegetarians are not allowed to become disciples. His Holiness Chetsang Rinpoche is a vegetarian and so is Rinchen Dorjee Rinpoche. Don’t consider that a vegetarian would lack of certain nutrition. Those who have aspired to the Buddhahood would become good looking as well as good facial complexion. Your appearances looked pretty dark, therefore it tells that your minds were full of greediness, hatred and ignorance, and did not believe your guru. Besides, you have a lot of your own thoughts. Thus, it would turn out to be helpless.

These years, under this Buddhist center, your families have been smooth and far away from accidents. Thus your minds could be not only in peace, and also not to worry much on your daily life, so you could concentrate on learning Buddhism. Each time upon the conversion ceremony, Rinchen Dorjee Rinpoche would teach the disciple that once you become a disciple, you are granted to learn Buddhism and to practice the Dharma. Whenever you encounter problems, your guru and the lineage would help you. Moreover, you are under the obligation to support your guru, the center and this lineage. Rinchen Dorjee Rinpoche has demonstrated the accomplishments of these activities, though you have not achieved in the mean time.

What means “Practicing the Bodhisattva’s path?” It means one should help those who are not capable when he has the capability. Do not scold others for not being able to accomplish what you have in mind. You should provide your help immediately. Some people say that there are many enemies in the company. How do they appear? It is actually your problem. You yourself are other’s enemy if you regard others as your enemies. All these follow the law of the cause and effect, and the law of causes and conditions that you must accept.

(3) When we abandon our harmful surroundings, our illusions diminish. And because we have no distractions, our practice of virtue develops spontaneously, leaving us with a clear mind so that our trust in the Dharma grows. To live in solitude is a practice of the bodhisattva.

The harmful surroundings of the third practice mean those places where your greed, hatred, ignorance, arrogance and doubt grow continuously. You must stay away from those places. Then your afflictions will reduce gradually. The harmful surroundings include KTVs for singing songs, MTVs for seeing movie, piano bars for drinking wine or hearing live music. All pop songs in Taiwan are about love and hatred. Those who go to these places for their eyes’and ears’ enjoyment, their greedy thought will not cease and therefore Buddha Dharma cannot be cultivated in your eighth consciousness field. Your heart will be affected by those harmful voices. For ordinary people like us, all our hearts can become lazy very easily. Our motivation to practice Buddhism will reduce immediately once we cannot resist the tiny external temptation.

The “harmful surroundings” also apply to books and magazines we read. It was written in the “Sutra of Causes and Effects” that those who propagate bad words and pictures would fall into the realm of hell. Why the His Eminence Rinchen Dorjee Rinpoche prohibit you from watching video of Ms. Qu Mei Feng’s video incident? It was because those who have watched the video will arouse greedy and hatred thoughts. It was also reported by news many times that a lot of people commit sexual crime just because they have watched pornographic films. Do not let your children watch these things and don’t tell them those creepy stories.

The “harmful surroundings” applies to the places we live and visit. You should avoid going to places where things about greed, hatred, ignorance, arrogance and doubt are talked. Or those places where there are less mortals, ethnics and philosophy of life. Also, we should not listen to the disputes that your office colleagues talk about in the office. A true practitioner will definitely not be interested in politics. He will not participate in any elections of people’s representation. A while ago, a monk who had participated in the election for legislator is not a practitioner because the circle of politics is the circle of disputes.

The “harmful surroundings” also applies to the place you work. For example your family runs a pub yet you thought that you could control yourself well if you helped there. “No drinking wine”, one of the Five Commandments for the lay people, is an important and fundamental precept. It is because alcohol will make your mind so deluded that you cannot posses a pure heart to think of Buddha Dharma. Therefore those who have a job shall not break the five precepts at all. Professions including killing live beings, selling alcoholic drinks and cigarettes, selling tools for killing, selling medication for aborting must all be refrained. It also includes jobs which deceive people verbally, such as the popular direct sale as well as the so-called financial related jobs. All these are harmful surroundings and will give rise to our greedy thought. Should you have the wealth to make according to your virtues, you can always make those money no matter what job you do. Having money or not? It is related to whether you had practiced charity and offering or not in you past lives, not because of your job.

Some people often asked the question: “Which job is better?” or asked “Which field I should work?” These are all silly question. There are many problems in life. Practitioners are the ones who help you solve the problems. However, the answers will be given with the Buddha Dharma way but not divination or fortune telling method. Buddha considered all phenomena are due to causes and conditions. All things change according to the changes of your mind. Once the mind changes, things will change. There is nothing you can do if your mind has only greed, hatred and ignorance.

The “harmful surroundings” also applies to the place you work, you enjoy, and your friends stay. You should avoid visiting piano bars etc. If you could stay away from these harmful surroundings and reduce your own afflictions, your mind will not be distracted, and develop the conducts that are helpful for your practices. Why can’t you develop that? First of all, you do not abandon the harmful surroundings. Secondly, your supramundane mind has not been cultivated yet. Last, you do not follow the Guru’s teachings accordingly. Although you lay cultivators have to work, you still have to apply the Buddhist teachings to your daily life. When your virtuous endeavors naturally increase, your mind will be clear and pure and your confidence in Dharma will arise. This is key point. Why don’t you have confidence in Dharma that Rinchen Dorjee Rinpoche is teaching? It is because your mind is not pure and clear, and is still full of greed, hatred, ignorance, arrogance, and doubt. Since your mind is not clear and pure, you do not have the confidence on the law of cause and effect that Buddha talks about.

We practitioners should believe in the law of cause and effect firmly, i.e. believe that there must be retribution for each of our conducts, speeches, thoughts, or acts. It is impossible to say something unthinkingly. Those who speak harsh words are poisoned-minded and there speak in that way. The retribution will be serious if the listeners react in response to these harsh words. The retribution to them will cause them contract high blood pressure, diabetes, or lie on bed due to apoplexy, and fall into the Realm of Fire Hell after death. Those who could only lie on the bed for many years live as the life of Hell of Faeces since they could not control their own faeces.

There are people who always think that “I am right and you are wrong”, “I am better and you are worse”, or “I am more capable and you are weaker”, or “I am smarter and you are more stupid”. Because their mind is not pure, they always commit evildoings and blame for faults of others. Therefore, they always feel painful in their entire life. Rinchen Dorjee Rinpoche does not arouse any thought for every word Rinchen Dorjee Rinpoche says by the attainment Rinchen Dorjee Rinpoche has accomplished. Before you achieve it, you should reduce those evil thoughts. If you are not clear-minded, your faith in the Dharma will not arise.

The last sentence indicates “to live in solitude”. It means we being Buddhist practitioners must perform retreat practice in our life. Rinchen Dorjee Rinpoche goes back to India to perform retreat for one or two months every year. The “secluded places” is the places that are helpful to us before we attain Buddhahood. The solitude does not mean the no sound or no family members. It means the home places where there should be less arguments, quarrels, or hatred. Chinese people often said that the God of Wealth would turn away in front of the door of the houses where the resident husband and wife quarrel with each other all day long. Being a son or daughter, do not argue with your parents when you are adult. This is the most unfilial.

For lay cultivators, the “solitude” means do not have quarrels and do not make others follow your instructions by scolding them at your home or in your office. For example, some people who tend to always argue or quarrel with others, insist he is right, or talk cruelly would contract high blood pressure, diabetes, or heart disease. Even though they don’t have such diseases, their families are definitely not harmonious. It is because everyone is cursing them in his mind although he does not react due to their authority.

All the teachings that Buddha taught us are good for us, not just to supervise us. Although it is the most difficult work in the universe to correct your own conducts or change what you think is right, you still have to do it. Once you achieve this, your life would become better. The “secluded places” are those places where there are no conflicts, just like we don’t have conflicts with anyone when we perform retreat in the retreat room. The “secluded places” does not mean the places where there are no sounds at all. There are sounds in the retreat room, and sound of wind, water, and insects in the remote mountains. The “secluded places” are the places where you could keep your mind clear. Do not always argue with others. You should be more patient for those who are younger than you and respect those who are elder.

That “the Buddhists all practice this way” indicates that a Buddhist disciple would perform the practice accordingly and completely. When you come in, whether you ever scolded others this week could be known by inspecting your face. The faces of those who ever scolded others or arouse hatred are not right and look not peaceful.

(4) Long-associated companions will part from each other. Wealth and possessions obtained with effort will be left behind. Consciousness, the guest, will cast aside the guesthouse of the body. Letting go of this life is the bodhisattvas’ practice.

The first phrase of the forth verse is saying that our long-term close relatives and friends, that is, imitate fellows, will depart from us some day. And the money you painstaking earn will be left, not belonging to you anymore. The third phrase refers to that our mind and consciousness are nothing but a guest currently living in our physical body. The body could be taken as a house. We live in different houses in different lives. It might be that of animal, ghost or god. The body is changing each life according to the karma, while it eventually will collapse some day and be not livable anymore. Therefore, in this life, we ought to abandon it.

The so-called death, in fact, is a moving process from a house to another one. In supramundane phenomena, the quality of bad or good of your future new house depends on your doings in this life. One with much greed, hatred, ignorance, arrogance, doubt, and having not determined to abandon the house, will not have a good house for certain. He will always live in a house, to be destructed later or sooner, of the Six Realms. Above all, the three phrases talk about all your favorites, including your wife or husband, children, best friends, will depart from you.

In these days, there have been many girls who asked Rinchen Dorjee Rinpoche about their result with their dating gentlemen. The answer bestowed by Rinchen Dorjee Rinpoche is “separation between loved ones in life or death.” In Buddhist view, the result will finally come to being separated in life or death, even they get married. His Eminence Rinchen Dorjee Rinpoche is separated from Rinchen Dorjee Rinpoche’s mother in life, visiting her two or three times a year. Hence, do not be silly to hope your mother would be alive forever. If you diligently cultivate the Buddha’s teachings, frequently practice charity and offering, sincerely make repentance and practice virtuous deeds, the life-span of your mother may be prolonged and she may obtain a peaceful death without any suffering. If, on the contrary, you extend your mother’s life through medical treatment, some specific food, or breathing technique therapy, actually you are clinging to it. Being attached by the clinging heart of a family dependent leads the patient to generate the heart of attachment to his body. Therefore, he becomes reluctant to die and get more suffering. It is not necessarily a disease that causes you to die. As the house will become ruins one day and become useless, one ought to renounce it.

A few years ago, Rinchen Dorjee Rinpoche advised the elders focus on the Buddhist practice, not engage themselves into their children’s business. Some of the elders, however, did not take the advice and gave much money to help their children in vain. Thus, they started suffering. It is normal for parents to have this kind of thought in helping children as mush as possible. Parents keep on providing aids to their children until the last minute. Nevertheless, it results that children will not grow to maturity and be their own master. Also, the parent’s thoughts are indeed the heart of attachment, as they do not admit the fact of separation in life or death nor do they accept that all relatives and friends will leave one day; Also, all the possessions and fortunes are mere worldly goods.

“Live by adapting to each of the conditions and keep calm for whatever happens.” One needs not to ask about whether or not the job is good. No matter how it is, keep your mind calm and abide in it. No matter in what circumstances you are, do not distinguish them into good or bad. The conditions will pass by some time. The good conditions as well as the bad are all impermanent. All will be gone. If the heart of attachment is generated, you will be suffering after losing the good conditions and become even more suffering when bad conditions come to you. As long as you think over and realize what the verse talk about, you could be said to start on the Buddhist path.

It seems to be heartless for His Eminence Rinchen Dorjee Rinpoche’s mother not taking care of her grandchild for her children. In fact, in doing so there is no dispute between her children as well as between herself and the children. Many elders make a mass of disputes from providing support to their children and grandchildren.

We have to certainly and wholly accept that all family dependants and wealth are as transient and ephemeral as a fleeting cloud, and that the body is merely like a house where we will move out one day. It is said in Buddhist teachings “the human life is impermanent”, meaning that it is changing at any time! In Tibet there is a rule that a guru will give a disciple a mantra wheel called Mani when the disciple is just over forty-year-old, with a meaning that the time is probably not sufficient to practice so that the mantra wheel could be used as to increase the number of mantra recitation.

(5) When evil companions are associated with, the three poisons increase, the activities of listening, pondering and meditation decline, and love and compassion are extinguished. Abandoning evil companions is the bodhisattvas’ practice.

This verse is talking about that if we keep our heart focused on our family and friends, wealth and fortunes, our three poisons, namely greed, hatred, and ignorance, will be increasing. Two years ago, His Eminence Rinchen Dorjee Rinpoche asked the two elders not to provide their son and daughter with financially support. Not taking Rinchen Dorjee Rinpoche’s advice, they were even getting angry in their mind at the guru. If one considers his family dependants belong to him and so he has to treat them well, the three poisons will keep increasing so that you may start to scheme against others for get money for raising your children. With thus inappropriate mindset, the three poisons in your mind increasing to occupy your whole mind and leaving not a little space for you to hear, contemplate, and practice. And you will get back off.

Rinchen Dorjee Rinpoche usually gives his personal examples to tell the fact that there will be no mundane problem for whom practices supramundane Dharma well. Supramundane Dharma refers to renunciation of ones’ all attachments. And in doing so, the impact from mundane dharma on you would naturally be alleviated. Then, you will be able to know how to deal with everything in the right way without getting confused. All dharma, including Supramundane’s or mundane’s, the Buddha has taught us, in fact are in one. However, they are just differentiated by us. The Buddha has ever said that Buddha-Dharma is not apart from the human world nor the mundane dharma. The teachings bestowed by the Buddha are for us human beings, not for god or ghost beings.

To be reverent, one ought to wholly accept the Buddha’s teachings without any delusion. Never hear Buddha-Dharma by your own life experiences. Before becoming a monk, the Buddha was a prince who owned a wife, concubines and sons, and lived an ordinary life like ours. The difference lies in that the Buddha is a mahasiddha who has illustrated us with his personal example that this kind of life is not a good one but a sorrowful one. The Buddha descended on this world for, most importantly, teaching us to accept, not abandon, any kind of circumstances, both the good and the bad, of our life. Reverse it, accept it, and appreciate it. Don’t adhere obstinately to the wrong thinking. Therefore one should not worship Buddhas as idols.

The term abandoning of abandoning evil companions does not refer to being separated in distance but that you ought to generate a resolute heart in standing aloof from evil companions. For example, when a friend whom you haven’t seen for ages asks you out for a drink, and if you say ok with a thinking that you can merely drink Coke while your friend drink alcoholic drinks so as to avoid breaking your religious precept, actually, your good fortunes and merits would be reduced as those places must have some ghosts of sex and gamble.

We ought to abandon and stand aloof from evil companions who tries to stop you from learning, cultivating, or listening to the Buddhist teachings, by which is most critical. Evil companions are not necessarily referred to those who bring you out for gambling or do something bad. To cultivate the Buddhism is not for you to give somebody a favor nor to make friends with the Buddha. The Buddha is our teacher. While you miss the class one time, you miss one more day of being realized. The influence on you of taking you to drink, go whoring or gambling is limited. However, when you have an argument with your husband, the one who incite you to fight against your husband is a real evil friend.

Many people do not control themselves so well that they are easily influenced and led by others to go away, and after that, it is very hard for them to come to their senses and start anew. Rinchen Dorjee Rinpoche’s most distinguished merit in learning and cultivating the Buddhist teachings this life is that nobody can take Rinchen Dorjee Rinpoche away. For whoever would make some comments on Rinchen Dorjee Rinpoche’s guru of Exoteric Buddhism or Esoteric Buddhism, His Holiness Chetsang Rinpoche, Rinchen Dorjee Rinpoche always leaves the person behind, even not meet him, for the speaker is the very tattler. One who speaks ill of the guru of Rinchen Dorjee Rinpoche definitely speaks ill of Rinchen Dorjee Rinpoche. Need not to explain to those who speaks ill of Rinchen Dorjee Rinpoche, just leave away from him in case he speaks more and makes more oral karma.

A Buddhist disciple must truly achieve the aforementioned. When Rinchen Dorjee Rinpoche started to learn and cultivate the teachings of Tibetan Buddhism, Rinchen Dorjee Rinpoche also severed all ties with many of previous business friends, since they are not helpful to the Buddhist path. Nor does Rinchen Dorjee Rinpoche go to a place full of tales. And as a Buddhist disciple, one must conduct like this.

(6) When sublime spiritual friends are relied upon, one’s faults are exhausted and one’s qualities increase like the waxing moon. Cherishing sublime spiritual friends even more than one’s own body is the bodhisattvas’ practice.

When you meet a conscientious and careful guru who strictly asks you to correct all your faults, helps you to eliminate the faults, and your merits and virtues increase like the waxing moon, getting gibbous from the third date till a full moon. If you have already met the sublime spiritual friend and rely upon him who could help you cease doing evil, you ought to cherish him even more than your own body. Have you done it? How Rinchen Dorjee Rinpoche does for His Holiness Chetsang Rinpoche is to ponder how to make all of His Holiness Chetsang Rinpoche’s activities of Buddha-Dharma smooth and successful without any worry, but not to consider about whether or not His Holiness Chetsang Rinpoche would like the way Rinchen Dorjee Rinpoche does. How much worry you have caused to Rinchen Dorjee Rinpoche? For this practice, you have not achieved at all.

The definition of “Cherishing sublime spiritual friends even more than one’s own body” lies in that you ought to listen to whatever the teacher say. And thus, you do cherish your spiritual friends naturally. It also means that do not be angry with the spiritual friends. The Buddhist learners in Taiwan have a general fault in, when they feel unpleasant, commenting on their guru. In doing so, meanwhile, its causal effect is created. You could just decide not to learn. But do not make any comment at will. If you are so critical to your parents, teachers, and guru, how can you benefit sentient beings through Buddha-Dharma with an undistinguished heart? You will never have that capability. If you look down upon or get angry at your benefactors, it’s impossible for you to generate compassion to other beings. Why it is always depicted in the Buddhist Sutra in recommending us to show filial obedience for parents and devotion for teachers?  It is for edifying your heart to be grateful for all sentient beings. Above all, after you devoted yourself to a guru who truly follows the Buddha Dharma, never give up.

During Rinchen Dorjee Rinpoche’s most difficult two years, His Holiness Chetsang Rinpoche took no heed, not giving even a phone call. However, Rinchen Dorjee Rinpoche merely felt it was the appearance of one’s own karmic power to let Rinchen Dorjee Rinpoche deserted by guru. After Rinchen Dorjee Rinpoche completed the four extraordinary preliminary practices, His Holiness Chetsang Rinpoche just showed up.

The biggest problem in Buddhist learners nowadays is that they all hope guru could love them dearly. Guru is to love you in the way of helping you to solve the birth and death issue, not on worldly affairs. Asking a Buddhist practitioner to love you is actually doing him harm, as you want his passions aroused. Being affectionate is actually having a distinguishing and clinging heart, while, instead, the compassionate heart is needed for a practitioner. But you still have the empathy.

The “cherishing” mentioned here is talking about every of us cherish our body very much. We do not want it to be hurt or pain. When you devote yourself to a guru, you ought to cherish him more. For your body can not help you to get liberated from the cycle of birth and death, only your guru can. Therefore, your guru is more precious even than your own body. I’m not asking you to love me. After love the next step is to occupy, wherein the attachments, suffering, and afflictions all arise.

Cherishing your guru more than your own body is the bodhisattvas’ practice. When His Holiness Chetsang Rinpoche arrived at Taiwan, everything Rinchen Dorjee Rinpoche did for His Holiness Chetsang Rinpoche could be taken as cherishing His Holiness Chetsang Rinpoche more than Rinchen Dorjee Rinpoche himself, for thinking His Holiness Chetsang Rinpoche was more important than Rinchen Dorjee Rinpoche himself. You still act on the contrary way.

Do not think the guru will lose this Buddhist Center and can not propagate Dharma without you. Rinchen Dorjee Rinpoche, of such great ability, is able to propagate Buddhist teachings everywhere. If you still do not start to correct yourself, you will no longer see Rinchen Dorjee Rinpoche, or Rinchen Dorjee Rinpoche will no longer see you again.

(7) What worldly god, himself also bound in the prison of cyclic existence, is able to protect others? Therefore, when refuge is sought, taking refuge in the undeceiving Triple Gem is the bodhisattvas’ practice.

The seventh verse is saying that: All the worldly gods and deities themselves are bound in the prison of cyclic existence. Are they able to save or help us? When you took refuge, you were already recommended never ever to rely on the non-Buddhist path. All the worldly deities we know, such as the Jesus, the Allah, or the Three Pure Ones in Taoism, are all in the cyclic existence. Are they able to help us? Even some ordained people in Taiwan go for lucky draws or fortune telling in temple. The biggest center in southern Taiwan opened a branch in South Africa, claiming that the witchcraft there could cure people’s disease with a great effectiveness. So they would appeal to their aids. However, for all worldly gods, you have to give something, such as your longevity, descendants, or wealth, to them in return after you pray and obtain their help. Some of the present people who still bring their children to temple for calming their terrified soul by a charm, or asking if their children are obsessed by deities, are already breaking the refuge vows. For those people, do not come here anymore. One who conducts the ritual of calming the soul of terrified people with the help of his family unreincarnated ghost. Therefore, the child who underwent that ritual would have to take it again in two months.

This verse is telling us that: one ought to, since having taken refuge under Buddha, put down other deities whom he ever devoted to in previous times. Rinchen Dorjee Rinpoche’s late father was a Taoism learner, and so was Rinchen Dorjee Rinpoche in the past life. However, after Rinchen Dorjee Rinpoche took refuge under the Buddhism, all of those Taoist things were put aside by Rinchen Dorjee Rinpoche, not being thought of or used anymore. It is merely to address the symptoms, not the cause. Although it takes effect immediately, however, some sequela would be left. Through the Buddhist way it helps you to solve the problem from its root, maybe in a slower speed, but there would be no side effects in the future.

(8) Buddha said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds even at peril to one’s life is the bodhisattvas’ practice.

Buddha Sakyamuni has said: “All the unbearable suffering of the three lower realms is the fruition of wrongdoing.” The three lower realms is also called the three evil paths – the realms of hell, ghost, and animal. Never say: “I do not see the hell or ghost, and how do I know they are suffering?” In fact, when you get mad at person and lose your temper to scold him with hatred, after that, sitting on a chair, panting, you feel very suffering. And this suffering of being angry and not able to calm down is just like being suffering in the hell. Hence, Buddha Sakyamuni told us the manifestation of the suffering of the three lower realms is the fruition of wrongdoing made by you.

Do not commit negative deeds even at peril to one’s life. One who eats meat, scold others, be irreverent to his guru is still committing evil deeds. And the fruition is to reborn in the three lower realms. It’s impossible for one to obtain liberation of the cycle of birth and death with his past evil karma still maintained and his new evil karma continuously being generated. He is able to change his fate. Therefore, a Buddhist disciple must stop doing evil and start to practice virtuous deeds. It is depicted in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows: Every thought of an ordinary person aroused is karma as well as a sin. If we do not correct the evil thoughts in the heart, you would doze off while listening to Buddha-Dharma due to the evil power that stops you from practicing virtuous deeds and hearing virtuous dharma.

“Evil” is not only defined as fighting against someone or killing someone. A thought aroused for self benefit, or hurting others with words is recognized evil. Strictly speaking, any thought for oneself, which Bodhisattva does not have, is evil. We have to repent soon after the evil thought arose.

There is a simple way to identify right and wrong: that is the idea for self benefit is evil thought. We have to train and change ourselves gradually. Thus, it is said in the Buddha’s teachings, “It is fine to have a bad thought, but becoming awareness can’t be late.” It is impossible for you to have no thought; however, it would be worrisome if you are not aware but still think this thought and deed is right.

The Thirty-Seven practices can be our life conduct. Both for lay and ordained people, everyone ought to follow this protocol in the daily life to be a true Buddhist disciple.

When Rinchen Dorjee Rinpoche ran business before, someone asked on purpose Rinchen Dorjee Rinpoche to drink if Rinchen Dorjee Rinpoche wanted the contract. However, Rinchen Dorjee Rinpoche did not drink in any case. Rinchen Dorjee Rinpoche said, “I’d rather you make a friend with me, but not break my precept. This is my discipline” As a result, following saying: “You are a principled person. I’m going to have business interaction with you.” he signed the contract. If you were in that position, you couldn’t have kept the precept. Moreover, do not have the thought that, “Rinchen Dorjee Rinpoche will forgive me if I immediately confess to him after I condemn him.” Buddhas, Bodhisattvas and gurus never hate you. However, if you continuously do evil or have the thought, you will develop the root seeds of falling into the three evil paths. Truly repentance means not to repeat what you repent of again. As a follower of Buddhism, do not transgress the precepts, that we’re supposed to keep in any case, even for fame and wealth.

Many years ago, before entrusted as a Buddhist guru, Rinchen Dorjee Rinpoche had already helped many people and cured their diseases. One of Rinchen Dorjee Rinpoche’s close friends took Rinchen Dorjee Rinpoche’s date of birth and eight characters of a horoscope to a fortuneteller. The fortuneteller told: “Tell Mr. Yan. He is a practitioner. Stop help others anymore; Otherwise, he will fall ill.” It sounds the fortuneteller saying this for the good of Rinchen Dorjee Rinpoche; however, in fact, he might have prevented from Rinchen Dorjee Rinpoche from practicing on the Bodhisattva path. At that time, hearing that saying, Rinchen Dorjee Rinpoche even thought: “It might be right! I should stop for a while, since I have wife and children. How can they survive if I die?” With another second thought, however, “No way. A Bodhisattva, for all sentient beings, would like to abandon everything. Why can’t I abandon my life?” Having put the fortuneteller’s saying aside, Rinchen Dorjee Rinpoche still lives well.

In our Buddhist cultivation process, things that seem to be good happen to you while they actually are your hindrances instead. It is why you need an experienced guru to watch over and lead you. If you are not reverent to your guru, your guru will naturally and gradually depart from you.

We lay people ought to keep the Five Commandments. Keep them and your merits start. If you do not keep the Five Commandments, have hatred or different opinions against your guru, then your merits can not arise. Even your practice of offering and charity will become that of human and god useless for your Buddhist practice.

(9) The pleasure of the triple world, like a dewdrop on the tip of a blade of grass, is imperiled in a single moment. Striving for the supreme state of never-changing liberation is the bodhisattvas’ practice.

The three realms is those of reincarnation: realm of Sensuous Desire (Sanskrit: Kamadhatu), realm of Form (Sanskrit: Rupaadhatu) and realm of Formless (Sanskrit: Arupadhatu). We human beings are in the realm of Sensuous Desire. And the highest level is the realm of Formless, the so-called four meditations and eight concentrations, formless concentrations. Human beings of the realm of Formless contain no form body but merely in a form of light. However, even in such a high state, those beings still have to undergo the suffering of reincarnation. The three realms include the god realm and human realm. Pleasures there are short lived, like the dew on a straw only existing at dawn before the sunrise. The happy time we enjoy, which we think it to be, in our life is also as short as the morning dew.

For example, people save money for getting married, but argument starts after the marriage. Also, people desire for a childe before they get one; after that, they need to raise their child up for decades and then start to worry about if his child can get married, have a house and a grandchild. Even if he has a grandchild at the end, they still need to supportively raise the grandchild up. It is indeed sorrowful! Thus, pleasure is so short that it merely satisfies one of our thoughts in our mind.

Actually, the pleasure which we ask for is to satisfy only one of our thoughts. However, the thoughts are changing at every minute and second. People could generate nine millions thoughts in a moment. People feel annoyed because they have too many thoughts and keep considering fulfill them. However, while you try to satisfy them, you have to make a lot of effort to achieve the ideal satisfaction. At that time, this thought is gone.

Rinchen Dorjee Rinpoche liked the car “Jaguar.” Before he got this car, Rinchen Dorjee Rinpoche took a look at it everyday. However, after getting this car and having this thought satisfied, Rinchen Dorjee Rinpoche felt it ordinary. Through our life, we do lots of silly things to pursue and satisfy these thoughts. According to Buddhist teachings, everything including good and bad happen in a instant. We often pursue to satisfy our thoughts and ideas. At the moment we feel satisfied, another bad phenomenon appears, which is all vanishing cause. All phenomena are gone instantly, like the dew on the grass. Whether it is good or not, judged by your discriminated mind, is gone instantly. Hence, we have to strive for the supreme state of never-changing liberation.

What a real Buddhist learner dose strives for is the supreme state of never-changing liberation, “liberation of the cycle of birth and death!” By the definition, birth and death exists at the same time and would be definitely experienced. Therefore, if we are afraid of death, in the meanwhile we are also afraid of birth. If you are so scared about death, how could you get rebirth? However, when one obtains rebirth in the Pure Land, the Buddha’s Land, there will be neither birth nor death. If now we are attached to the fear of death, we could not get rebirth but continue on the reincarnation. Buddha-Dharma is not for you to pray for the pleasure, fulfill your thoughts and desires. Buddha-Dharma is for you to learn the way to a permanent bliss, that is, the liberation of birth and death, also the so-called Nirvana.

The state of Nirvana and of the birth and death not only exists after our physical body die. When your heart enters into the state of no thought, being pure and peaceful, that is the state of Nirvana. Do not think it’s not until your dying day that you enter into the state of Nirvana, no birth and death in the Pure Land! If you could live your life in accordance with Buddha-Dharma during the decades in your lifetime, your heart would be gradually purified and get the method as well as its fruition of liberation, that is also being liberated from the prison of vexations.

What the Buddha teaches us is the true way to get liberation, freedom, and happiness that can not be described by even all the worldly pleasures or materials. When one’s heart is liberated from being bound by any affliction, the happiness it gets is also beyond our human words. This kind of happiness does not mean you have no idea or thought, or nothing bothersome. It means that there is no thought arise in your heart, and your heart is not moved or pushed by your vexations. In the state, everyday you live with its course and just do what you are supposed to do.

In Zen there is a verse: “Everyday is a good day.” It does not mean living everyday happily. For a Zen and Buddhist learner, a good or bad day is just a day. Its good and bad are merely differentiated by our heart of greed, afflictions and fear. The so-called “Liberation” is not only attained after our physical body’s death, but in our lifetime, the true liberation could be attained.

The elders should less mind their children and grandchildren’s business. The youth should less mind their parents’ business. One who has a job should work well. It is all good whether or not you get married. It is not necessarily to save money for getting married. Whatever your occupation is, just work diligently. Do not stay at home all the time, taking regard of nothing and unwilling to go to work, after you start to learn the Buddhist teaching. You have the duty to support yourself at least, as well as provide for your family, by which is also a kind of charity practice.

No matter what your job is, you like it or not, the most important is that you have to be worthy of the salary you take. If you do not do all you can on your job, being late everyday, you would owe your boss and definitely pay him in return in next life. It is also a behavior of committing stealing, one of the five precepts! Not only stealing something that you break the precept.

Do not be attached to worldly happiness which last for a short time and will be broken right away. It’s not impermanent. The true permanent happiness is to let our heart attain the liberation from the fetter of vexation. This is the bodhisattvas’ practice.

(10) When mothers who have been kind to one since beginningless time are suffering, what is the use of one’s own happiness? Therefore, generating the mind of enlightenment in order to liberate limitless sentient being is the bodhisattvas’ practice.

“Beginningless time” refers to no beginning, and “since beginningless time” refers to the first start of our life, nobody can tell how long ago it is. Human beings are unable to figure out the point by our human experience. All of the present individual life began from the beginningless time. You would be wrong to believe in someone who tells you your last life. Life after lives, we usually mention, started from beginningless time, not from five lives, one hundred lives, or tow hundred lives. Only Budddha is able to see so far back. Even Bodhisattvas is unable, and arhats are able to see past five hundred lives. Therefore, if someone speaks to you about your past life, he must deceive you.

The Buddha has just simply explained that what you obtain in this life is resulted from what you did in past lives, so you don’t need to ask more questions. Having diseases, displeasure of your family members, or being in poverty in your current life are all related to your past lives. You need not to ask for satisfying your curiosity. The verse means that since the beginningless time, we have had parents life after lives who suffer for us. Seeing all of our parents of lives are suffering, can we still take any pleasure?

We only see parents of this life, but not also see the suffering of reincarnation to them. Don’t you hope to find the way of liberation for them? Thereafter, you are not supposed to always enjoy yourself, plan to buy a new house, and strive for your business. It is also why Rinchen Dorjee Rinpoche scolds the elders and tell them not to financially support their children, because by doing so, they would harm their children in making them unfilial! The way you love them is in essence harm them instead.

As for the duty of children, depicted in the Sutra, is to learn and cultivate the Buddha’s teachings so as to benefit sentient beings as well as help parents obtain liberation, by which truly shows the filial piety. Some people hope their disease-attacked mother live long, by taking care her well, seem to be filial devoted. Seeing this situation, Rinchen Dorjee Rinpoche feels very sad. Since their mother are just like a living dead person. If you are not convinced, maybe you could try yourself to live a life as your mother’s, fixed on bed, taken care by a handmaid including with your soil and urine, disallowed to getting up. Then, you will know whether it is bearable or not. Few people make right praying to Buddhas and Bodhisattvas. People who do not say: “If death is good for my mom, Buddha and Bodhisattvas, please let her die and guide her to the Western Bliss Pure Land” shows no real filial piety! Rinchen Dorjee Rinpoche is bleeding in the heart to see this. To show true filial devotion is to help her be liberated from the ocean of sorrow, but not to make her attached to this useless physical body remaining in the world.

The latter of this verse “generating the mind of enlightenment in order to liberate limitless sentient being” advice on generating Bodhicitta to learn and cultivate the Buddha’s teachings for the benefit of all beings, which is also true filial piety. To benefit sentient beings is to teach them Buddhist dharma for liberation, but not to help them live a good life. The reason why you are not able to listen to Buddha-Dharma and correct your evil habitual patterns are because you have not generated Bodhicitta. His Holiness Chetsang and all Rinpoches exhort you again and again that a Buddhist learner must develop Bodhicitta. Listen to the audio recording of the teachings enlightened on compassion and Bodhicitta. Re-listen to it and think it through. Otherwise, you can not learn Vajrayana Buddhism. It is when you think you already understand it that the self-arrogance arises.

This verse is very simple, saying that: as a true Buddhist disciple, you ought to truly learn and cultivate the Buddhist teachings, benefit sentient beings, generate Bodhicitta, so as to pay a debt of gratitude to your parents, and liberate them from the suffering ocean of reincarnation. Most of you have not achieved it. You have had parents life after lives and many of them are still reincarnated in the suffering ocean. Only if we cultivate Bodhicitta and liberate sentient beings from cyclic existence, are the accumulated merits able to sufficient merits for liberation of our parents of generations. One has to practice! A practitioner would pray Buddha and Bodhisattva: “If death is good for me, please let me die!” Those worldly fake filial piety in taking parents to have a nice meal, go traveling, or getting fame by advertisement are in essence do harm to one’s parents as well as one himself.

(11) All suffering without exception comes from wishing for one’s own happiness. The Buddhas arise from the altruistic mind. Therefore, completely exchange one’s own happiness for the suffering of others is the Bodhisattvas’ practice.

The 11th guideline tells us that all sufferings happening to us arise from our pursuit of comfort and happiness. When one is afraid of not getting enough nutrition, he will eat meat and kill lives. As a result, he will have a short life with many illnesses and an incomplete family. If one wants promotion and raise in order to get a higher status, he will gossip about others and sow discord among others. He will thereby meet a lot of villains as his karmic retribution. If one saves money so as to get a wife and is reluctant to practice charities and generosity, he will fall into the Realm of Hungry Ghosts as his karmic retribution. If one saves money so as to get a car, he will have no legs in the future as his karmic retribution. Actually, there is no need to save money. If one has the merits, he will naturally obtain a car. We don’t accept the fact that all phenomena rise and fall with cause and condition. Also, we don’t fully accept the fact that many events in our current life take place as manifestation of our karmic retributions. Therefore, we kept pursuing a comfortable and happy life for ourselves. When the Buddha saw through all this, He told us that our painful karmic retribution would be initiated when we do everything just to benefit ourselves.

The fact that the Buddha was able to attain eternal bliss and accumulate perfect wisdom and merits lies in that the Buddha arises from the altruistic mind. All the conduct and speech of the Buddhas and Bodhisattvas are for the benefit of others, but not for their own benefits. Nonetheless, they obtained eternal bliss, perfect wisdom and perfect merits as a result. Sentient beings are afraid that they will not get any reward once their possessions are given, so they are reluctant to give and thereby get even more suffering. If one doesn’t give, he doesn’t receive, either. The Buddha does not have any suffering because He does everything for the benefit of others and the sentient beings. Thereby, the Buddha doesn’t have any suffering. The reason why we have so many sufferings in our lives lies in that we do everything for ourselves. Nonetheless, it is from such conduct that our sufferings arise.

Let’s think about the amount of sufferings we have in life. By whom are these sufferings given? Actually, these are all sufferings which arise from our pursuit of happiness. Many married people have a lot of problems. In the beginning, the man considered the woman beautiful, and she considered him thoughtful. Both of them were looking for happiness. No sooner does the truth prevail than they feel regretful.

These two sentences have made it clear that the greatest difference between a Buddha and a worldly person is that every matter, action, thought, and speech of a Buddha arises from the altruistic mind, without any selfish thinking. Take filial piety as an example, the Buddha doesn’t expect others to say that He has carried out filial piety. Just as one who treats her husband well doesn’t expect that others will praise her for that, either. In a family, if both husband and wife give completely towards each other, they will not have any quarrels.

Then, you will be scared to death upon hearing “Completely exchange one’s own happiness for the suffering of others.” Without even pursuing one’s own happiness, one has to go as far as to exchange his own happiness for the suffering of others? You people cannot achieve that at the moment, and do not even dare to think about doing so. This sentence means that the Buddha reckons the happiness one has got will still be suffering if the sentient beings haven’t got happiness.

When you live a good life at your home in an environment, a society, and a country of sufferings, you will not be much better off. It means that we have to take on some responsibilities for our family and society. We shouldn’t conduct some illegal or immoral deeds so as to satisfy our own thoughts and desires or construct our happiness on other people’s suffering. On the other hand, though it seems painstaking for us to abide by the laws and the moral principles, you actually give your happiness to others by conducting such deeds.

How do the Buddhas and Bodhisattvas carry this out? The Buddhas and Bodhisattvas don’t have ego. All their lives, time, and wisdom are given to others. The so-called “exchange for the suffering genuinely” is to give all the good things out and take in the bad ones. Nevertheless, there is no difference between good and bad from the perspective or in the heart of the Buddhas and Bodhisattvas because making a distinction between good and bad is differentiation, which gives rise to attachment and afflictions that the Buddhas and Bodhisattvas won’t possibly have. The difference between good and bad is thought out by us worldly people, by the sentient beings in the six realms. As a Buddha or Bodhisattva, He will give all His knowledge and possessions out and accept whatever the sentient beings return.

The Life of Milarepa says that Milarepa accepted all the physical sufferings from his illness, but these sufferings didn’t affect him at all. Rinchen Dorjee Rinpoche often travels to places to give blessings and is undoubtedly affected. Nonetheless, the affect cannot be seen by our eyes because the deed has been carried out genuinely.

In the bottom of our heart, our happiness lies in the happiness of the sentient beings. The so-called suffering of the sentient beings is generated when the sentient beings are unable to be salvaged from the cycle of birth and death. Although great Bodhisattvas such as Avalokiteshvara and Mahasthamaprapta have attained Buddhahood and the eternal bliss, they still return to this world to give their eternal bliss to the suffering sentient beings. So far, you are incapable of doing so, but at least you should not let others generate afflictive emotions or feel painful. This is the most basic requirement for a Buddhist.

(12) Even if others, influenced by great desire, steal all one’s wealth or have it stolen, dedicate to them one’s body, possessions and virtues accumulated in the three times is the Bodhisattvas’ practice.

You will find the twelfth guideline difficult to carry out, too. Nevertheless, practitioners of Mahayana and Vajrayana Buddhism have to achieve this. If anyone hurts us, invades us, robs our wealth, or even has others set us up, we should dedicate all our body, possessions and virtues accumulated in our previous lives to the person and should not regard him as a hated enemy.

Everything has its cause and effect. Even though you probably didn’t rob the person in your previous lives, he would steal your money or have others rob your possessions today because you have revealed your greedy thoughts, have showed off your wealth or haven’t genuinely practiced charities and generosity in this life. A Buddhist makes offerings and practices charities and generosity with one fourth of his income. It is a method taught by the Buddha. If you haven’t made offerings or practiced charities and generosity, your possessions will have a very high risk of being stolen and robbed.

If you have violated the precept of refraining from stealing in your previous lives, your possessions will have a very high risk of being robbed, stolen, or even lost through fraud. If you do not have greedy thoughts, you will not be deceived by others. Therefore, Rinchen Dorjee Rinpoche constantly advises many people that they should not lend money to others if they want it back and that, if they decide to lend money, they should not want it back. Don’t be angry or make others your enemies just for money. It would be the most unworthy deed to conduct. Nonetheless, worldly people are foolish. They always think that they possess the wealth, so they are unwilling to let go of it. However, someone will eventually spend the money for you someday. The person can be your parent, your child, your grandchild, or your friend.

Even though someone does you harm, you cannot hold a grudge or nourish hatred. What’s more, you should dedicate your possessions, your body, and your virtuous roots accumulated in your previous lives to him. Why do you have to do so? Firstly, you don’t want to feud with him. Secondly, hopefully he will refrain from committing evil deeds and conduct virtuous ones. Such is the heart of Bodhisattvas. Tibetan Buddhism is Vajrayana, which states the path to Buddhahood. If you are not broad-minded enough, you will never attain Buddhahood. Therefore, this guideline teaches us not to haggle over such issues.

The most important spiritual teaching from this guideline is that we should give up. If you are unable to give up, you will naturally cling to some matters in the world. When performing the Phowa, Rinchen Dorjee Rinpoche is able to summon the deceased’s consciousness and knows clearly about all the attachments he has. If you have too many attachments or hold lots of grudges, you will still be reincarnated next life. We have to be grateful to our enemies. Whoever has virtuous thoughts towards his enemies is a natural candidate for Bodhisattva and Buddha.

Go home and reflect on yourself. How many people have you hated this year? How many people who don’t treat you well have you scolded this year? If you still think that other people owe you an apology or complain about being set up by others, you are not qualified for a Buddhist learner. In particular, women would most likely say, “My husband doesn’t treat me well!” “My boyfriend doesn’t treat me well!” If a man has to treat a woman well, such an act will be regarded as trading. This guideline teaches us to be grateful to our enemies and even to give things to him. Whether he has grace or resentment for you, it should be finished in this life and should not be carried on. If it is carried on, regardless the fact that you might not meet him next life, he, at least, will definitely pose an obstacle for your liberation from the cycle of birth and death in this life because you have attachments and hatred.

The expression of Dharma for this guideline is that people rob our money, but it actually includes anyone who attacks us. As soon as you hear about the attack, you let go of it there and then. Do not generate any immediate thought to carry out verbal revenge. If you train yourself in such a way for a long period of time, villains and enemies against you will gradually decrease. Although a tantric practice from the activity of power can prevent your foes from attacking you, its purpose is to relieve resentment. Therefore, the fact that your possessions are stolen, robbed or lost through fraud has everything with the law of cause and effect. Such an incident would take place either because you have violated the precept of refraining from stealing in your previous lives or because you haven’t made enough offerings or practiced enough charities and generosity in this life.

Bodhisattva Manjushri once put on a performance. When someone said that he didn’t believe the law of cause and effect, Bodhisattva Manjushri replied, “Very well! I’ll put my new shoes at the town entrance. As I have not violated the precept of refraining from stealing in my previous lives, my shoes will not be stolen.” Bodhisattva Manjushri actually tested this by placing his shoes at the town entrance, and no one came to take the shoes for a whole week. Not to mention the shoes, if you put a thousand dollars on the road, someone will pick the money up immediately. This is because you have ever stolen other people’s possessions in the past.

Stealing include a wide range of activities. If you bring the office note paper home to use, it is regarded as stealing, too. Everything has its owner. You will commit stealing if you take something without asking for the permission of its owner. Even if it is as small as a candy, a grass or a flower in the wild, you will commit stealing by taking it without the owner’s permission. It is really easy for one to violate the precept of refraining from stealing, so everyone should pay attention. As long as you don’t have any greedy thoughts and don’t want to get hold of something, you will not take anything naturally. Today your money is lost through fraud, stolen or robbed has something to do with your causes and effects. Do not blame or resent others. Even if it isn’t the causes and effects from your previous lives that gives rise to such an incident, it is because you have generated greedy thoughts in this life. For example, when a man has a crush on a woman or desires his business to thrive, he will be deceived for having such thoughts. Recently, a lot of so-called tech company scams took place. Nevertheless, if you are not greedy, how could you possibly be deceived? As the law of cause and effect prevails, if you don’t generate any greedy thoughts, other people will not be able to trick you.

If you still have any single bit of hateful thought towards your enemies or fail to dedicate to him, you are not qualified for a Buddhist. If you are angry with your mother-in-law, who doesn’t treat you well, you are not a Buddhist. If you think your own parents treat you badly and thereby get angry with them, you are not qualified for a Buddhist. Go home and contemplate my words today. How many guidelines have you carried out? If you haven’t carried them out, do it at this minute!

November 21, 2009

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

November 22, 2009

His Eminence Rinchen Dorjee Rinpoche presided over a regular puja at the Glorious Jewel Buddhist Center, Taipei and gave enlightenment about the transmission of the Drikung Kagyu Lineage as well as severely scolded disciples for the many mistakes they had made. Before the puja started, one disciple shared told all attendees the process of how her eighty-year-old mother, during this trip to Nepal to attend the puja, had died at the Nepal airport and immediately received the auspicious Phowa Ritual from the His Eminence Rinchen Dorjee Rinpoche to be transferred her consciousness to the Pure Land. She also shared her witness to the auspicious signs of perfect completion of Phowa Ritual. Another disciple shared what she had perceived how Rinchen Dorjee Rinpoche have been highly honored in the Lineage, and also how Rinchen Dorjee Rinpoche painstakingly benefitted sentient beings during her trip to attend the puja in Nepal and India. She also shared what she had learned and heard with the Rinpoches of other Lineages. These Rinpoches highly praised Rinchen Dorjee Rinpoche’s great attainments and teachings. They were even inspired greatly by Rinchen Dorjee Rinpoche.

Rinchen Dorjee Rinpoche enlightened: I will teach you the importance of the Lineage today. Some people thought that they have already attained achievement because they had heard some teachings and then practice at home themselves. It is considered stealing of Dharma if there is no transmission from the guru. Everybody thinks that lying means deceiving people and telling lies. Actually, the true meaning of lying is that the practitioner does not describe his stage of realization very clearly. It is a lying that he does not declare the stages what he has realized, or he declares stages what he has not realized.

Actually what you are instructed to make prostration toward Buddha, recite mantra and participate in the repentance ceremony are not considered as practicing Buddhism. That is to help you subdue your thoughts of greed, hatred and ignorance, reduce delusions and create causes and conditions with Buddha. True practice means one must change his body, speech, and mind and apply them in daily life through contemplating the Buddha Dharma he has heard and introspect himself everyday. Doing so step by step everyday and use Buddha Dharma to correct oneself. The Buddhist path can be perfect only if the human path is perfect. However, correcting oneself is the most difficult thing in the whole universe.

Recently, many disciples were punished by Rinchen Dorjee Rinpoche because they are attentive to details in their work. Meanwhile, there are also some disciples who tend to argue with guru. In Nepal while Rinchen Dorjee Rinpoche was having a meal, one disciple who is one of security team thought he himself was responsible and prohibited the employees of Rinchen Dorjee Rinpoche’s local travel agency from meeting Rinchen Dorjee Rinpoche. In addition, before today’s puja, a disciple, who was responsible for outfield affairs, had blocked the pedestrians downstairs in order to allow Rinchen Dorjee Rinpoche’s car to pass through. It was very obvious that it was green light but he had stopped them from crossing. The same situation happened yesterday, too. Seemingly, doing so was to show reverence to Rinchen Dorjee Rinpoche. Yet this actually allowed other people to blame Rinchen Dorjee Rinpoche. This was harmful to Rinchen Dorjee Rinpoche. Even when the President needs to pass by, people need to control the traffic signs in advance. Who do we think we are? How could we disregard the laws? It is still okay when you haven’t started to practice Buddhism. You become worse after practicing Buddhism, thinking that you are practicing and become more and more arrogant.

Yesterday, Rinchen Dorjee Rinpoche had met more than one hundred believers at the Buddhist Center. It started from 5PM after Rinchen Dorjee Rinpoche’s ascending to the Dharma throne and did not finish until 8:30PM. However, the disciple who was in charge of dharma related affairs and the leading disciple were totally ignorant to Rinpoche’s toil for helping believers non-stop for three and a half hours. Still, they had immediately approached and asked Rinchen Dorjee Rinpoche closely about the preparations for today’s puja. Not only they way you treated your guru was not considered as caring, you have no merciful and kind heart at all. It seemed okay to you if your guru was too exhausted and you only selfishly thought that you must complete the things for you were responsible for them, showing no sympathy for Rinchen Dorjee Rinpoche’s toil to benefit sentient beings at all.

Prior to Rinchen Dorjee Rinpoche’s trip to Nepal this time, His Holiness 37th Drikung Kyabgon Chetsang had already told Rinchen Dorjee Rinpoche that he will bestow Rinchen Dorjee Rinpoche some Buddha Dharma related matters. However, after seeing His Holiness’s toil and busy schedule for benefiting sentient beings, Rinchen Dorjee Rinpoche did not ask His Holiness at all. This was Rinchen Dorjee Rinpoche’s considering and respect toward His Holiness. None of you have learned Rinchen Dorjee Rinpoche’s reverent heart toward the guru, His Holiness Drikung Kyabgon Chetsang. Every one of you wears a mask and thinks that you are very respectful and nice to the guru.

During the previous pujas, Rinchen Dorjee Rinpoche has just enlightened that he had ever seemed two nuns criticizing dishes at the buffet restaurant. This time in Nepal, Rinchen Dorjee Rinpoche saw two nun disciples who disobeyed the precepts, eaten with a male ordained disciple at the same table and chatted together. They even disliked and criticized the dishes. This male ordained disciple also thought that he was helping other people so that he immediately assigned another disciple, who was in charge of Rinchen Dorjee Rinpoche’s security, to help communicate in English and commanded the staffs of the restaurant to handle the problem. These two nun disciples had already broken the precepts for the nun by eating with the male disciple at the same table. They had broken another precept because they were chatting during the meal. The disciple who sat at the same table knew clearly that the disciple in the security team was responsible for Rinchen Dorjee Rinpoche’s safety, yet he was asked to do something else. He should have done so himself if he really wanted to help other people. He should not just sat there and commanded other person to fix the problem. Also the disciple in the security team disregarded Rinchen Dorjee Rinpoche’s safety for he thought that virtues can be gained by making offering to the nuns. Also he thought that because he could speak English, therefore he wanted to done something. He thought that it was good enough to be a nice guy and yet how could he disregard guru’s safety? If one wanted to help others, he should do so by himself, not just sitting there and instructing other people. From this incident, it can be judged that these people do not possess enough wisdom to see things clearly. When the dishes are not good, nothing will happen by skipping one meal. It was also very hard work for the restaurant staffs to prepare the meal. Rinchen Dorjee Rinpoche has been enlightening again and again to accept the causes and conditions. Do not try to make arrangement for the causes and conditions. You will be served wonderful food automatically if having virtues. One time when Rinchen Dorjee Rinpoche was having a meal in Kyoto, Japan, the precious white truffle was not ordered in the menu at that time. For such superior cooking material, most people have never seemed it in their whole life. Yet the chef himself had cooked it and served Rinpoche Dorjee Rinpoche. For those who truly practices Buddhism, ordained disciples would have repented that their virtues were not enough so that they were able to eat wonderful dishes. As for the male disciple who was sitting at the same table would have told them that his English ability was not good enough without being afraid of losing his face. And the disciple with the last name of Liu would have told them that he was not able to help for he was still on duty for security matters. As a person, we should accept loses and be willing to sacrifice ourselves.

Rinchen Dorjee Rinpoche mentioned that an ordained disciple had forwarded the contents of Rinchen Dorjee Rinpoche’s teachings posted on the official website of the Glorious Jewel Buddhist Center to some other people. Not only did she fail to ask for the permission of her guru for such a matter concerning the Buddhist teachings, but she also edited the contents and sent the parts that she felt passionate about to others. How do you possibly know what others need? Every sentient being desires different things. We should not be self-opinionated by thinking that we know what others need and thereby giving it to them. The purpose of setting up the website of the Glorious Jewel Buddhist Center is to enable those who want to learn about the contents of Rinchen Dorjee Rinpoche’s teachings to choose and see it online for themselves. All the contents on the website belong to the Glorious Jewel Buddhist Center and are not owned by any single person. The conduct of the ordained disciple was disrespectful to her guru, for she wanted to have her own disciples and considered herself imparting the teachings.

Even now, Rinchen Dorjee Rinpoche always asks for advice from His Holiness Chetsang Rinpoche before conducting anything regarding to the Buddhist teachings. Rinchen Dorjee Rinpoche will not carry out anything without His Holiness Chetsang Rinpoche’s approval even if the deed is decent. Such conduct shows one’s respect to his guru indeed. Although there is a saying, “The guru salvages you in the time of confusion; you salvage yourself in the time of Enlightenment,” the authenticity of your realization cannot be verified simply with your own words and has to gain recognition from your guru through examining your body, speech, and mind. Without a guru, one will never attain any accomplishment. The ordained disciples should not be self-opinionated and think that they are superior with a shaven head. Additionally, they should not take disciples in the name of Rinchen Dorjee Rinpoche and consider themselves helping others. If the aforementioned disciple doesn’t change from now on, she will be kicked out of the Buddhist center. This is her last chance.

Rinchen Dorjee Rinpoche rebuked a disciple who runs a flower shop and warned her to refrain from asking her Dharma brothers in the Buddhist center to invest her business and become a shareholder. The Buddhist center is a clean and pure place and not a place for doing any business or fundraising. One shouldn’t handle any business if he doesn’t have money. Previously, the disciple, in order to sell meals, had had her employee go to another disciple’s restaurant to copy their menu stealthily. Now, her karmic retribution in this life manifested. Another former employee of hers, who is also a disciple, just opened another flower shop beside the antique furniture shop owned by Rinchen Dorjee Rinpoche. She actually opened a flower shop right in the same district where the shop of her former employer is located. She chose to open the shop next to Rinchen Dorjee Rinpoche’s because she wants to take the advantage of this connection and makes more money. You people don’t care about morality or justice at all. Many people have advised Rinchen Dorjee Rinpoche to open a vegetarian restaurant. There will definitely be no problems if Rinchen Dorjee Rinpoche opens a vegetarian restaurant. Nonetheless, Rinchen Dorjee Rinpoche doesn’t want to do so, for many disciples have been making their living on their vegetarian restaurants. If Rinchen Dorjee Rinpoche opens a vegetarian restaurant, how can these disciples make their living?

Rinchen Dorjee Rinpoche granted an opportunity to a disciple who owns a vegetarian restaurant so that he can make lunch boxes for the employees of Rinchen Dorjee Rinpoche’s company. Several days ago, his car broke down, so he was unable to take the lunch boxes to the company. He then refunded the money for the lunch boxes directly to the employees without prior notice to the company. Never did he realize that the company might not want its employees to know about the price of the lunch box or that the company might be able to purchase lunch boxes elsewhere in advance. From his conduct, does it mean that the employees can get the money back from him in the future? Such conduct has caused damage to the company’s institutions.

Do you think that you are learning Buddhism now that you have recited a lot of sutras and mantras and have done prostrations to the Buddhas? Don’t you have to care for the precepts, laws, morality, and justice? The Buddhist learning doesn’t aim to ask you to recite the sutras or do prostrations to the Buddhas, but to teach you how to be a human being first. Rinchen Dorjee Rinpoche has been strict with the disciples in hopes to enable them to be seen as Buddhist-like individuals by outsiders

The affairs in the Buddhist center may appear to be the affairs of the Buddhist center and the sentient beings, but they are actually the individuals’ affairs because it is the individuals whose merits are accumulated. When one has no respect for others and conducts the affairs in his self-opinionated way, thinking that the Dharma brothers are easy to deal with, he will find, in fact, the Dharma brothers are more difficult to deal with since they all have precepts. Do not turn precepts into ethics or arouse the sentient beings’ afflictive emotions, and the most important things of all are morality, justice, laws, and precepts. Do not apply your own thinking, for all you think is your own needs. Do not want anything for yourself and definitely be willing to lose.

The Great Gampopa once said, “The fastest way to accumulate one’s merits is to make offerings to his guru.” An offering doesn’t have to be money. On this trip to Nepal and India with Rinchen Dorjee Rinpoche for attending the pujas, an 80-year-old female disciple, who was on her way to board the aircraft to India, fell unconscious and subsequently passed away in the boarding room at the airport of Nepal. She didn’t suffer from any illness and immediately received the extraordinary Phowa conducted by Rinchen Dorjee Rinpoche so as to attain rebirth in the Pure Land of Buddha Amitabha. Rinchen Dorjee Rinpoche explained that, despite her inability to do full prostrations at such an old age, she had had firm faith ever since she sought refuge under Rinchen Dorjee Rinpoche and constantly praised the virtues and merits of Rinchen Dorjee Rinpoche whenever meeting with other people. We have been taught to praise our guru ever since we took refuge. It doesn’t mean that the guru needs your praise. It is because to praise the guru is to make an offering which will let you accumulate merits. With such offerings, she was thereby able to die decently in Nepal without having any suffering from illness and was surrounded by her Dharma brothers, who were by her side to take care of her. Even thought it took place in Nepal, where power often goes off and phones constantly get disconnected, Rinchen Dorjee Rinpoche was able to be contacted at once and perform the practice for her. The connection would not have been brought about so rapidly through the phone, and it was the powers of the Buddhas and Bodhisattvas that made it happen. Without the practice, she would have fallen into the Realm of Animals after her death with her karma of killing. Her daughter subsequently confirmed that her mother’s family had used to keep chickens. After she was cremated, there was a round opening in her skull, which is an auspicious sign of the perfection of Phowa. The reason why Rinchen Dorjee Rinpoche was able to perfect the Phowa in India for the deceased female disciple in Nepal lies in that the guru has got powers of mercy and compassion. Mercy and compassion are defined in the saying, “Generate great mercy for those without the cause and condition and generate great compassion while sharing the same body.” Rinchen Dorjee Rinpoche performs the practice with himself amid the sentient beings instead of carrying it out for them.

The jog of a guru is to constantly help his disciples accumulate merits, by, such as leading them to sacred places, and unseal their wisdom. After the female disciple’s death, Rinchen Dorjee Rinpoche asked how much money left with her daughter at that time. With US$ 160 left, Rinchen Dorjee Rinpoche asked her daughter to keep US$ 30 for her meal and give out US$ 130 for Rinchen Dorjee Rinpoche to personally give a phone call to the attendant of His Holiness Chetsang Rinpoche, telling that Rinchen Dorjee Rinpoche already practiced ritual for the deceased and no further ritual needed. Rinchen Dorjee Rinpoche also asked the attendant for help with making an offering of lamp lighting as well as to His Holiness Chetsang Rinpoche with half of the US$130 respectively. Hearing these, the attendant responded immediately: “That’s right! His Holiness Chetsang Rinpoche has ever said the ritual conducted by Rinchen Dorjee Rinpoche is extraordinarily sublime and auspicious, and thus there is no need to practice dharma anymore.” On the contrary, some of you disciples, however, still requested other temple to conduct ritual for the 7th day for their deceased relatives after Rinchen Dorjee Rinpoche conducted dharma to help them, showing no faith in their Guru. Although this disciple’s consciousness was already transferred to the Pure Land but it will still take a long time for her to attain Buddhahood. Do not think the practice is not needed in the Pure Land. The practice should be continued. Through other’s help only can the one be born in the Pure Land in the lowest of the low grade; however, due to her faith and reverence to Rinchen Dorjee Rinpoche, her position was advanced to the middle of the low grade. Moreover, through Rinchen Dorjee Rinpoche’s help by lighting lamp and offering to His Holiness Chetsang Rinpoche, her position was even raised higher as well as the time to attain Buddhahood was shortened.

When conducting ritual for this disciple, Rinchen Dorjee Rinpoche acquired her three clinging thoughts: first is she hoped to make an offering toward Rinchen Dorjee Rinpoche with all her left money of several hundred thousand dollars; second is her concern about her oldest daughter and grandchild for the grandchild did not like studying so she hoped her oldest daughter not to push him anymore; third is she wanted a sea burial for herself. Besides, being afraid of her jade bracelet unable to be taken off to make the offering, she even kept her hand warm as a reminder to Rinchen Dorjee Rinpoche of telling her family. When a person is dead, all the fifty-one cetasikas stopped one by one and nothing but karma is left.

Due to the grandmother dharma bother’s heart of faith and offering towards Rinchen Dorjee Rinpoche, she obtained Rinchen Dorjee Rinpoche’s help by conducting Phowa ritual for her without any obstacles. It is smoothest when conducting consciousnesses transferring dharma for the elder and children, because children wholly accept Buddha-Dharma right away and the elder, knowing them having insufficient life time, raise their faith in guru. As to you, young people, think yourselves well-learned and talk nonsense all the time. There was a couple whose little boy cried in saying that he wanted to offer his most favorite little car before he died to Rinchen Dorjee Rinpoche. It seemed to be a joke, but actually he did what is said in the Sutra: to make offering with one’s most favorite to Guru, Buddhas and Bodhisattvas. This child was determined to obtain rebirth in the Pure Land, and so did his mother. He even asked if he could come back to this world after being reborn in the Pure Land. Because the grandmother and the childe both made up their mind to get rebirth in the Pure Land, so they obtained the help from Buddhas and Bodhisattvas who would fulfill sentient beings’ vow. This kind of vow is different from desire. Rinchen Dorjee Rinpoche helps those disciples who vows and fulfill the sentient beings’ wishes for liberation of cyclic existence. For example, some people with no son implore for a son, like Protectress Achi’s parents, however, they had a daughter instead. According to the Chinese tradition, they might have forsaken the daughter. Nevertheless, Protectress Achi became a great Buddhist practitioner. Why the result would be different from what the one implores for? It is because Buddhas and Bodhisattvas are unable to change the law of cause and effect. Buddhas and Bodhisattvas arrange in accordance with the law of cause and effect.

During the journey in Nepal, there was another female disciple’s mother passed away in Taiwan without obtaining Phowa ritual conducted by Rinchen Dorjee Rinpoche. It was because the disciple did not possess sufficient faith in Guru, and her mother was not a disciple, and the disciple seldom made offering to Guru, either. She only made an offering of the residual amount with her at the last moment. Sometimes it would be too late. However she followed with Rinchen Dorjee Rinpoche to Nepal for attending puja this time. Therefore Rinchen Dorjee Rinpoche gave her an instruction to walk around, on behalf of her mother, the Boudhanath Stupa to make her being reverent to the Three Jewels and then dedicate the merits accumulated in doing so to her mother. Thus, her mother was helped not being rebirth in the evil paths.

Prior to the puja in Nepal presided over by His Holiness Chetsang Rinpoche, Rinchen Dorjee Rinpoche was the first to make mandala offering on behalf of sentient beings for praying for Buddha-Dharma, and the ritual was ended by Garchen Rinpoche. The mandala offering ritual is to pray, on behalf on all beings, for Buddha-Dharma, and that could be performed only by great Rinpoches. You who have not met the standards of being a human are not possible to be on behalf of sentient beings to do this. In this kind of great puja, only great Rinpoches and root disciples can follow after His Holiness Chetsang Rinpoche to enter the venue. Moreover, in a great puja or a puja presided over by His Holiness Chetsang Rinpoche, the arrangement of seats are according the instruction asked for by lama and bestowed by His Holiness Chetsang Rinpoche. This great puja in Nepal, Rinchen Dorjee Rinpoche followed right after His Holiness Chetsang Rinpoche to enter the venue. And, Rinchen Dorjee Rinpoche’s seat was right opposite of His Holiness Chetsang Rinpoche’s. Furthermore, in the puja in Jalandhar, there was a sidetable before Rinchen Dorjee Rinpoche’s Dharma throne. That sidetable was personally used by His Holiness Chetsang Rinpoche, and it could not be used by others without concern. It actually implicates that Rinchen Dorjee Rinpoche is His Holiness Chetsang Rinpoche’s heart son.

In this journey, Rinchen Dorjee Rinpoche continued to fly to India from Nepal and then directly hurried to Jalandhar by car without stop. It took eight hours to get there and right in the next morning Rinchen Dorjee Rinpoche started to preside over puja. Rinchen Dorjee Rinpoche, thinking all of these was just what Rinchen Dorjee Rinpoche was supposed to do, did not request any repay. As long as the sentient begins need Buddha-Dharma, Rinchen Dorjee Rinpoche will come to their help.

At the time Rinchen Dorjee Rinpoche arrived at the site of puja in Jalandhar, the on-site service disciples were so careless that they even did not know where the lounge for Rinchen Dorjee Rinpoche to take a rest was. They only thought standing there was a form of offering. They guided Rinchen Dorjee Rinpoche directly to the spot of puja, but not a lounge. Rinchen Dorjee Rinpoche gave them a punishment of forbidding them attending puja, since it would cause heavy karma if one does not carefully and attentively complete his assigned jobs and makes his Guru remorseful. As for the leading disciple’s careless management and supervision on the executors, they got punished even more seriously.

The teachings of Drikung Kagyu are very rigorous; the guru wants to dig out your problems from your heart. Some people are afraid of being reprimanded, so they hide themselves from Rinchen Dorjee Rinpoche. But actually, since there are dharma protectors present, there is nothing Rinchen Dorjee Rinpoche does not know. It is just that these things do not affect the venue and the lineage, so Rinchen Dorjee Rinpoche does not take care of them for now; in case these things affect the venue and the lineage, Rinchen Dorjee Rinpoche would take care of them right away. As in the past year, there was an assistant of His Holiness Chetsang Rinpoche who had not done well and his behaviors would affect the entire lineage and His Holiness Chetsang Rinpoche; so Rinchen Dorjee Rinpoche immediately instructed the disciples to find and beat the Khenpo; the entire temple all knew Rinchen Dorjee Rinpoche wanted to hit the person; though lived next door, His Holiness Chetsang Rinpoche did not prevent this from happening. Later, that Khenpo repented to Rinchen Dorjee Rinpoche. The next day, Rinchen Dorjee Rinpoche repented to His Holiness Chetsang Rinpoche; but His Holiness Chetsang Rinpoche said that what Rinchen Dorjee Rinpoche did was not wrong since the motivation of Rinchen Dorjee Rinpoche was based on compassion. Buddha Shakyamuni ever hit people as well.

In the empowerment puja in Nepal this time, His Holiness Chetsang Rinpoche enlightened the attendees that one who practices Kriyayoga and Charyayoga has to be a vegetarian and only one who has practiced Anuttarayoga Tantra can eat five kinds of meat, since one who has attained Anuttarayoga Tantra can liberate sentient beings and has already had no mind of distinction. For those who have attained Yoga Tantra and Anuttarayoga Tantra, their laughing jokes or angry scolding are all Buddha dharma. In the past, practitioners who had attained Anuttarayoga Tantra could hunt because they could liberate the hunted animals and reduce the life span of the animals so that the animals could be reincarnated into human beings as early as possible to practice Buddha dharma. Rinchen Dorjee Rinpoche has already attained Anuttarayoga Tantra. However, Rinchen Dorjee Rinpoche does not want to do so, instead hoping that he could use Tummo meditation to burn his body. Rinchen Dorjee Rinpoche has not been sure if he could achieve it.

A disciple had introduced the abbot of a temple in Taoyuan to see Rinchen Dorjee Rinpoche. When he met Rinchen Dorjee Rinpoche for the first time, his health condition was poor, since he had held many pujas and received a lot of money from followers but could not help to liberate the sentient beings. Rinchen Dorjee Rinpoche asked to go to his temple to conduct dharmas for liberating sentient beings. But he had a lot of complicated ideas and reasons, so Rinchen Dorjee Rinpoche could not go to his temple later; he thought Rinchen Dorjee Rinpoche is just a lay practitioner and did not believe Rinchen Dorjee Rinpoche has the ability to liberate sentient beings.

However, it was not until this abbot came to attend the Great Amitabha Puja did he believe that Rinchen Dorjee Rinpoche was a Buddhist practitioner with profound capacity. He then came to implore Rinchen Dorjee Rinpoche’s help for the second time and Rinchen Dorjee Rinpoche promised him to go to his temple and conduct a dharma, but he had to wait until Rinchen Dorjee Rinpoche came back from the trip of Nepal and India. Two days before Rinchen Dorjee Rinpoche leaving for Nepal and India, it was unfortunate that the abbot passed away due to myocardial infarction. His disciples didn’t believe in Rinchen Dorjee Rinpoche, which prevented sufficient conditions from existence. Thus, Rinchen Dorjee Rinpoche could not have any opportunity to conduct a dharma at the abbot’s temple. When the first time he met Rinchen Dorjee Rinpoche, he would have been exempted from this death if he could have arranged Rinchen Dorjee Rinpoche to go to his temple for a dharma conduction to liberate sentient beings.

At the beginning, the abbot didn’t have confidence in Rinchen Dorjee Rinpoche, not knowing how to differentiate who has attained realization. How does one know whether a guru has attained realization? The answer lies in the dharma heritage a guru has inherited. For instance, during the puja at Nepal, besides the regent, Rinchen Dorjee Rinpoche was the one who immediately followed His Holiness Chetsang Rinpoche to enter the venue. His Holiness Chetsang Rinpoche has handed over the administrative work of the temple at Jangchubling to the regent. And Rinchen Dorjee Rinpoche is the heart son of His Holiness Chetssang Rinpoche, one of the successors of the dharma heritage of His Holiness Chetsang Rinpoche. Compared with the sitting arrangement during the inauguration ceremony of the Great Lotus Stupa in 2003, the seat for Rinchen Dorjee Rinpoche this year was more honored. The seat arrangement in a puja was decided by His Holiness Chetsang Rinpoche. It was not determined as anyone’s wish.

The attainment of Buddha Dharma would be achieved through gradual influence like smoke and fire progressively develop dark brown appearance of objects. By the word “gradually”, we learn Buddha Dharma in a manner not too urgent and nor too loose. Just similar to a string the equipment, if the string is streched too tight it might break while if the string is too loose it could not be played with. Who would adjust the string? That must be your guru. To learn Buddhism, one must be guided by a guru as gurus are expeienced practitioners. Furhermore, Rinchen Dorjee Rinpoche has ever encountered various worldly hardships. Regardless of hardships such as marriage broke-up, business decay, even no any pennies for a meal and so forth, Rinchen Dorjee Rinpoche could always apprpriately polish our hearts with wisdom and help us survive the hardships.

Then, Rinchen Dorjee Rinpoche continued to enlighten us the lineage of Drikung Kagyu order. Last time, after talking about Milarepa, Rinchen Dorjee Rinpoche had mentioned Master Gampopa. Master Gampopa was a very famous Tibetan doctor. But his relatives were died of illnesses one after another; even a skilled doctor, such as Gampopa himself, could not cure them. Therefore, later he took refuge under Buddhism and became a monk, and followed Milarepa practicing Buddha dharma. Then, Master Gampopa transmitted the complete teachings of Kagyu order to Phagmodrupa. Later, Phagmodrupa’s main disciples founded several of their own Kagyu lineages, of which only three are still extant: the Drikung Kagyu, Taklung Kagyu, and Drukpa Kagyu. Phagmodrupa had once prophesied that he would have a disciple who had attained the tenth level of a Bodhisattva (ten Bhumis); the disciple was Jigten Sumgon, the founder of the Drikung Kagyu order. He was Phagmodrupa’s closest disciple. Jigten Sumgon was born to a noble family of the Kyura clan in Tibet. Many people in this family had controlled plenty of political and economic resources in Tibet. However, the gurus of the Drikung Kagyu order seldom cared about politics. So many temples of the Drikung Kagyu order were built in deep mountains, even without roads to reach some of them.

Phagmodrupa had once given many disciples a piece of cloth so that they could cut a piece and make their own Ceremonial Hat. Some people cut small pieces, some cut large pieces; and Jigten Sumgon cut a piece of the largest red cloth. Then the Ceremonial Hat made from the largest red cloth was offered to Phagmodrupa by Jigten Sumgon. Therefore, Phagmodrupa prophesied that Jigten Sumgon’s future Buddha dharma undertakings would be flourishing and passed on very far for a very long time. There was a precious vase in the middle of the Ceremonial Hat, which represented “speech”; hence, all teachings of the Drikung Kagyu order are passed on through oral transmissions. The golden precious vase on His Holiness Chetsang Rinpoche’s Ceremonial Hat was offered by Rinchen Dorjee Rinpoche. The previous vase on Rinchen Dorjee Rinpoche’s Ceremonial Hat is also made by gold, based on His Holiness Chetsang Rinpoche’s instruction as well. The golden previous vase cannot be made based on anyone’s own idea.

After Phagmodrupa passed away, Jigten Sumgon was once in charge of Phagmodrupa’s Densa Thil Monastery for three years. Then he left and founded the Drikung Thil Monastery. Jigten Sumgon, when he was still alive, once had one hundred and eighty thousand monks and nuns at most as his disciples. He also, responding to the invitation of mountain god, once sent fifty thousand people to Mt. Lapchi area to perform retreats. Mt. Lapchi area was the sacred place where Venerable Milarepa had practiced. Because these fifty thousand disciples went to practice retreats there, they created great helps to the Mt. Lapchi area.

In the history of Tibet, Tibet always had many wars, especially against Mongolia. Tibet, after refusing to pay tribute to Mongolia, had once at war with Mongolia until a Rinpoche scared Mongols away by conducting a dharma to cause hails; then an armistice was declared by both sides.

The purpose of telling you about the lineage of our Drikung Kagyu order is to let you realize how auspicious the lineage of our Drikung Kagyu order is. If one has a chance to encounter this lineage, one should not give up on following it easily and should cherish this opportunity. To treasure this lineage, you need not to learn a lot, but to truly follow the guru to practice Buddha dharma.

There is only one set of principles for Buddha dharma, and no second set. It is just that everyone’s opportunity, causes and conditions are different, so there are eighty-four thousand different dharmas in Buddha dharma. Bodhisattvas above tenth level are called great Bodhisattvas. The title of the great Bodhisattvas refers to their vast and great strengths of benefiting all sentient beings. The Drikung Kagyu founder, Jigten Sumgon, had attained tenth level Bodhisattva and is a Buddha of Dharma-kaya; hence, the powers of blessings from our lineage are particularly strong. This is also the reason why the “Phowa” dharma of the Drikung Kagyu order is so auspicious. The speed of accomplishment in the teachings of Vajrayana is faster; maybe this will let you feel higher pressure, but the help to you is much more serious. The action of a guru who is willing to reprimand you means that the guru still thinks you are his disciple. It is as Rinchen Dorjee Rinpoche was reprimanded by His Holiness Chetsang Rinpoche, right after Rinchen Dorjee Rinpoche had completed the retreat in Mt. Lapchi in 2007 and had the first meal together with His Holiness Chetsang Rinpoche under the trees on the lawn beneath a blue sky dotted with white clouds, for what Rinchen Dorjee Rinpoche had done wrong before the retreat. Rinchen Dorjee Rinpoche received the reprimands joyfully and immediately thanked and paid homage to His Holiness Chetsang Rinpoche.

Today when we practice Buddha dharma, we should not forget we are just students and the guru has the responsibility to criticize us. Only after we have done the basic principles of human beings, could we correspond with the Buddha dharma. We have to realize that practicing Buddha dharma definitely can help ourselves change many things; and the guru certainly will chide you and reveal your problems; if we, as disciples, can accept the guru’s reprimands, our matters can then be changed. Practicing Buddha dharma will not let one gain many things, but will let one lose many things one should not have. Only when one loses, then one can gain, obtaining merits and the guru’s help to open one’s wisdom.

There is a Lai-Yuan Temple in Yun-Nan Province of China, which can be reached only by riding a horse. Rinchen Dorjee Rinpoche has been continuously supporting this temple for sixteen years. The abbot of the temple has tried to invite Rinchen Dorjee Rinpoche to Yun-Nan but the invitation couldn’t be realized in that Rinchen Dorjee Rinpoche has been very busy. This year, Rinchen Dorjee Rinpoche sought advice from His Holiness Chetsang Rinpoche about the invitation. His Holiness Chetsang Rinpoche happily replied a positive answer and enlightened “you can go and conduct a dharma,” meaning a Buddhist puja will be held at Yun-Nan. So now Rinchen Dorjee Rinpoche has started to worry how to bring three hundred disciples to attend the puja, given the condition that no car can reach the location and riding horse will take half an hour. Where to find three hundred horses?

There will be a memorial puja for Jigten Sumgon on June 6th of 2010 in Taipei. Since Glorious Jewel Buddhist Center had the experience of organizing a great Amitabha puja with fourteen thousand attendees, Glorious Jewel Buddhist Center will cooperate with other Drikung Kagyu centers in Taiwan to plan and support this puja. Later in the end of June in 2010, Richen Dorjee Rinpoche will accompany His Holiness Chetsang Rinpoche to New Zealand where a retreat center has been under construction. There will be fifty rooms in the retreat center for Glorious Jewel Buddhist Center to use, because Rinchen Dorjee Rinpoche has offered half of the land to build the retreat center. For Drikung Kagyu lineage, the retreat center outside of Tibet will be located in New Zealand.

The name of the Glorious Jewel Buddhist Center was bestowed by His Holiness Chetsang Rinpoche; “Glorious Jewel” is also the name of the Drikung Kagyu founder, Jigten Sumgon. Hence, by listening to the name of “Glorious Jewel” each time, one will get a blessing each time; by reciting the name of “Glorious Jewel” each time, one will get a blessing each time as well.

If you, as a disciple of Drikung Kagyu lineage, can support and promote Drikung Buddhism, you’ll be able to obtain a rebirth in the pure land of A-Chi; You can either ride a horse or a kylin. One of the outward dharma protectors of A-Chi rides a kylin. During the three-month retreat at Mt. Lapchi in 2007, Rinchen Dorjee Rinpoche saw a dharma protector riding a kylin circling outside the hut. After completing the retreat, Rinchen Dorjee Rinpoche consulted His Holiness Chetsang Rinpoche about what he had seen. His Holiness Chetsang Rinpoche informed Rinchen Dorjee Rinpoche what he had seen was dharma protector A-Chi’s outward dharma protector, which was also a dharma protector of Hevajra (Gyepa Dorje). One day after that, when Rinchen Dorjee Rinpoche followed His Holiness Chetsang Rinpoche to a puja, next to the seat that His Holiness Chetsang Rinpoche arranged for Rinchen Dorjee Rinpoche was a A-Chi thangka of which lower corner depicting the dharma protector Rinchen Dorjee Rinpoche saw at Lapchi. This explained the fact that Rinchen Dorjee Rinpoche has been practicing Buddha Dharma accordingly, so the dharma protector would come for Rinchen Dorjee Rinpoche’s protection.

There were numerous related family members around dharma protector A-Chi, as many as countless sesames. Dharma protector A-Chi was the grandmother of Jigten Sumgon. Since A-Chi was related to Jigten Sumgon, her power of blessing certainly was unusually extraordinary. Nowadays, Nyingmapa also sees A-Chi as one of their nine dharma protectors. However, it’s not until you practice the ritual of Vajravarahi would A-Chi appear.

Why should we practice dharma protector A-Chi everyday? The job of a dharma protector is to protect Buddha Dharma, and not you. When your body, speech and mind have made any errors, the dharma protector will guarantee their manifestation. Consequently, your guru will have a chance to correct your errors accordingly. For instance, although these two nuns sat quite far away from Rinchen Dorjee Rinpoche in the dinning hall at the hotel in Nepal, the dharma protector let Rinchen Dorjee Rinpoche swiftly pinpoint their mistakes. This is such a case.

The events in our entire life were more or less related to four categories: collecting and repaying karmic debts, repaying gratitude, and revenging. As long as we have learned Buddha Dharma, we surely should only live our life to pay back karmic debts and gratitude. Collecting karmic credits and revenging should never occur to our mind. If, nonetheless, those who had owed you wished to pay you back, let them to that. But you shouldn’t initiate to collect the debts. Rinchen Dorjee Rinpoche has reminded you that if you lend someone money and calculate on getting it back, you’d rather not lend the money. If you haven’t thought of getting the money back, you shouldn’t squabble with others about the money, either. If you think that others would borrow from you because of your wealth, you’d better accept the matter that you just buy yourself some vanity.

We can’t live our life without getting in touch with others. Even if when you practice retreat alone, someone would prepare meals for you. Even though Master Milarepa had practiced Buddha Dharma in remote caves, from time to time, there would be someone making food offering to Master Milarepa. When Rinchen Dorjee Rinpoche was performing retreat, it was also servants of His Holiness Chetsang Rinpoche who sent Rinchen Dorjee Rinpoche meals. Thus, don’t become neurotic for the sake of learning Buddha Dharma. That would allow others to think you are a freak. On the one hand, you still have to take care of ways of the world, as long as you don’t violate the precepts. On the other, you shouldn’t drift with the ways of the world, either.

Yesterday, a believer who came to meet Rinchen Dorjee Rinpoche for advices said he was unable to take vegetarian diet as there are lots of businesses to carry out within his societies. Man like that one is an example to drift with the tide. In contrast, Rinchen Dorjee Rinpoche also runs businesses and is a vegetarian as well. Therefore, what the man said was merely excuse and his heart was not firm enough toward Buddhism.

In the Ratnakuta Sutra, it is said that practitioners who sincerely carry out the Buddha Dharma would not lack meals, clothes, and houses. Nowadays, all the disciples are being sheltered and protected within Rinchen Dorjee Rinpoche’s virtues. Though, some of the disciples do have hard times but they survive after all.

Through practicing the Buddha Dharma, the suffering could be reduced. Such a notion can be correct and also can be wrong.

If one encounters hardships in daily lives, one shall not be keen on trying various approaches so as to escape the hardtime immediately. If one takes into account one’s Buddhist activities such as attending pujas and concludes that one would be benefited from them, such notion is wrong. In your present life, being rich or poor is dependent on how much giving had been accomplished in your past lives. Therefore, don’t bother with money. The negative deeds we committed in this life would always empty our virtues and fortune. But as long as we stop the wrongdoings since we learn Buddhism, the fortune that should have been part of yours would come to you. The wealth might be plundered by some of Maras as the wealth is also a sort of fortune.

While Rinchen Dorjee Rinpoche was staying in Nepal, there were three people, of the Nyingmapa, from Ukraine had waited for three days to meet the Rinpoche. They had to wait three days to obtain the opportunity. Although, Rinchen Dorjee Rinpoche had the audience for only ten minutes, they very much appreciated it. (Disciples) What has been your reaction? Each week Rinchen Dorjee Rinpoche spends three hours to bestow teachings upon you, but you make an offer around two hundred NT dollars! As said in the Long Life Prayer for Rinchen Dorjee Rinpoche, bestowed by His Holiness Chetsang Rinpoche, all places where good causes abound Rinchen Dorjee Rinpoche will travel to, freely. Rinchen Dorjee Rinpoche has no idea how long to stay in Taiwan further. You disciples shall cherish the guru and this opportunity for learning Buddhism. No more regarding yourself as infallible in learning Buddhism. As Rinchen Dorjee Rinpoche advised that everyone shall re-inspect one’s own body, speech and mind before going to bed each night. Be sure to inspect and to search all the evil inside your own body, speech and mind. If there is any evil, repent immediately.

By today’s puja, everybody shall then go home and think it over. No more self-indulgent. Ask yourself to be rigorous, while be merciful to others. Don’t just care your own business, and shall begin cultivating the compassion continuously. Keep in mind with good wills, and also follow the teachings. Compassion might be developed through cultivation and practices.

November 27, 2009

His Eminence Rinchen Dorjee Rinpoche presided over an auspicious Chod puja of the Drikung Kagyu Lineage at the Glorious Jewel Buddhist Center in Taipei. Rinchen Dorjee Rinpoche first bestowed the following teachings: the Chod in Tibetan literally means “to cut off”— to cut off the causes of suffering from reincarnation as well as all afflictive emotions. Why does reincarnation occur? It occurs by the karmic power. Karma is generated by the actions that had been done in accumulated lives. Evil karma resulting from doing evil things makes us reincarnate while virtuous karma resulting from doing virtuous things make us reincarnate as well. Should reincarnation exist, affliction will exist as well and there will be sufferings. Therefore, doing good things is not considered as practicing Buddhism. If one does not believe that reincarnation is suffering and reincarnation is a fault, he, according to the sutra, is having erroneous knowing and erroneous view even though he has recited sutra or practiced Buddhism. Do not think that you will not be reincarnated, or you will be reincarnated only after death or there is still plenty of time. In fact, reincarnation works not only after death.

In 2007 when Rinchen Dorjee Rinpoche performed a three-month retreat at Mt. Lapchi in Nepal, Rinchen Dorjee Rinpoche personally has actualized observing all sentient beings’ sufferings of unceasing reincarnation in the six realms. The actualized observing is not to see with eyes. Nor is it to think with mind. Yet Rinchen Dorjee Rinpoche had truly entered the Dharma realm and realized the truth which repeats over and over again in the universe. Rinchen Dorjee Rinpoche had therefore shed tears and cried for more than one hour. However, that Rinchen Dorjee Rinpoche shed tears was not due to Rinchen Dorjee Rinpoche’s sympathy for sentient beings, but was just like as if Avalokiteshvara was so anxious and therefore shed tears when Avalokiteshvara saw numerous sentient beings did evil things again after they had been saved. It was also like as if when a mother sees her own child makes mistakes again after he is helped for the mistakes he had made, she can not help but shed her tears eventually. After Rinchen Dorjee Rinpoche had completed the retreat, Rinchen Dorjee Rinpoche reported what he had realized during the retreat practice to His Holiness Chetsang Rinpoche. Therefore, His Holiness Chetsang Rinpoche confirmed that Rinchen Dorjee Rinpoche had already attained realization of the void of nature. Because the void of nature is the Buddha Dharma which is too profound for you to understand, therefore Rinchen Dorjee Rinpoche will not enlighten it today and will explain it in the future again.

The Jetsun Milarepa was the lineage master of the Kagyu tradition and a great Mahasiddha. Those who have never been in touch with the Tibetan Buddhism may not know him. His Holiness Chetsang Rinpoche has enlightened that once the Jetsun Milarepa said “When thinking of the sufferings of reincarnation that all sentient beings in the six realms have, I can not even bear this though”. It is because that reincarnation is truly painful.

Ordinary people can not see the sufferings of reincarnation. It can not be understood either by words or with consciousness. Buddha Dharma is not superstitious. It was not invented, either. Because Buddha had witnessed this truth that there are always sentient beings in suffering at any minute and any second in the universe, Buddha told us the sufferings of reincarnation, hoping that our reincarnation can be eradicated. Buddha had imparted Dharma teachings for forty-nine years and yet Buddha eventually said he had not taught any Dharma. In fact, there was only one thing Buddha had bestowed us and it was to be liberated from reincarnation.

Why reincarnation cannot be eradicated? It is because of your greed, hatred and ignorance. Forcing your children to get the first place of the exam is a type of greed. Asking children to be obedient is a kind of greed as well.

You claim to be afraid of death, yet you still eat meat, commit evil deeds, and violate precepts! Now, modern sciences have proven that global warming is related to our meat-based diet. A Christian hospital in Taipei is completely vegetarian. Even in Taoism, the use of meat is forbidden when one worships those who have attained a high-level accomplishment such as the Realm of Heavens. How could you claim to be a Buddhist learner and, yet, do not adopt a vegetarian diet? As Rinchen Dorjee Rinpoche has read the Buddhist Cannon thoroughly, not a word in this Sutra says that one who is used to eat meat can attain any achievement or that Enlightenment can be attained by killing lives. Only when one adopts a vegetarian can his virtuous thoughts grow, and, thereby, he will be able to benefit the sentient beings in the future.

Numerous disasters nowadays have mostly been originated from the karma of killing. If there are more vegetarians in Taiwan, the disasters and accidents will become fewer. Although economy is thriving in India, most of its population still lives in poverty. Nonetheless, epidemic diseases seem to leave India alone. Over 80% of the population in southern India is vegetarian, and therefore there were merely some minor battles rather than devastating ones in the region. Nevertheless, as more and more people in northern India began to eat meat, it is uncertain if any devastating disasters will occur in the future.

On behalf of the sentient beings, Rinchen Dorjee Rinpoche asks all to refrain from eating any more meat. For those who continue to eat meat after attending today’s puja, please don’t come back any longer because your odors will make this Buddhist center stink. If your husband and mother-in-law still try to stop you from adopting a vegetarian diet, here is a trick for you. You can munch the meat until it becomes pasty and vomit it up pretendedly. Thereby, other people will never ask you to eat meat anymore. In fact, adopting a vegetarian diet is nothing more than a change in one’s dietary habit. For instance, if you don’t like certain kind of meat, others won’t be able to force you to eat it. Therefore, the reason why you still fail to become a vegetarian lies in the fact that you are gluttonous and have no faith in the law of cause and effect.

The mother of one of Bodhisattva Ksitigarbha’s lives had ever given birth to thirteen children and each of them died at the same age. Through the Buddhist study, she eventually realized that such suffering was the karmic retribution of her killing of a person in her previous life and that the person had taken his revenge by bringing about such events.

We have been constantly blessed by the Buddha light illuminating all, but we are not aware of it. What would prevent us from receiving the blessing of Buddha light, then? The answer is karma of killing. As stated in The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows, a woman will be protected by virtuous deities when she becomes pregnant. Nonetheless, she forgets the grace and kindness of the Buddhas and Bodhisattvas once she has delivered the baby. For the birth of the child, she commits much killing in order to make tonics to improve her physical health. After the child’s teeth start to grow, she then gives the child meat to eat for the sake of nutrition. In so doing, you have separated the mothers and their offspring and, as a result, will get an incomplete family and children with a short life-span. The reason why a child has a short life lies in that his merits have all been depleted. When one eats a bite of meat, his merits will be reduced a bit, for it is one’s merits that enable him to eat meat. The merits deducted could be part of one’s life-span or wealth. If you keep reducing your child’s merits like that, the child’s life will be short.

Families which have accumulated virtuous deeds will definitely enjoy prosperity later in time; Families which have accumulated evil deeds will definitely face the aftermath later in time. Your child has died young or been caught in an accident because your ancestors must have committed karma of killing or even killed a person. Maybe you would question the relation between your ancestors and your child, for the child was not delivered by them. Nevertheless, they do share the same genes. What are genes? Even the sciences haven’t got a clear answer. In fact, the genes are shared deeds committed in the past. To make it simple, a child with merits would have been born into a family in which Buddhism is practiced and would not have been born into your family and been delivered by you. Don’t think that you are supposed to cry over the child’s death. You don’t know that you are actually bringing harm to the child. If you cry, he will be reluctant to leave. Having practiced the Chod puja for over ten years, Rinchen Dorjee Rinpoche knows the heart of the deceased very well. Rinchen Dorjee Rinpoche also has children and is able to understand a father’s heart for his child. Cry no more.

As depicted in The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows, there was a mother who sorrowfully held her dead child in her arms for many days. Hearing of Buddha Sakyamuni, she came to implore the Buddha to bring her child back to life. The Buddha told the woman to try to find if there is a family that has member dies in her living area. If she could find one family where nobody dies, then the Buddha could revive her child. Of course, the woman did not find any family where no one dies, by which illustrates that no person is immortal.

Hence, a child who brought you suffering and sorrow is coming back to collect the debts. If a child is born to pay a debt of gratitude, he would not spend you even one cent. Nowadays most of children, up to 95%, come back to collect the debts and take their revenge. The child you felt very happy to see and lovable when he was born was born to collect the debts, while for the child you had no special feeling was possibly born to pay a debt of gratitude. Therefore, a pregnant woman should recite the Sutra and adopt vegetarian diet, by which is also a form of prenatal education. In doing so, the baby is trained and influenced in the uterus and might not be that bad person after born.

When Rinchen Dorjee Rinpoche was at the age of eighteen, Rinchen Dorjee Rinpoche started to work. Rinchen Dorjee Rinpoche first found a job at the kitchen of a famous hotel in Hong Kong. For almost three months working there, Rinchen Dorjee Rinpoche had never cut any meat with a knife. Why a person did kitchen work but never used knife to cut meat was because his past killing karma had already ceased.

After bestowing the enlightenment, Rinchen Dorjee Rinpoche took off the protective objects worn by him. A Chod practitioner does not wear any protective objects. While performing Chod ritual, the practitioner visualizes his own body being eaten by the coming sentient beings, and by which is to make the offering with his own flesh body. You may think it is very fearsome. However, if you feel scared and fear ghosts, it means you have no compassion. The practitioner must have great compassion, realize the nature of void, and possess wisdom so as to help the sentient beings. Everyone has wisdom but only is blinded by greed. Gradually influenced and edified through Buddha-Dharma, one’s blinded wisdom will be unsealed.

While conducting Chod ritual, Rinchen Dorjee Rinpoche blows a dharma instrument made of a human’s leg bone. When it sounds, not only your ancestors and family dependants but also those sentient beings who have conditions with you or merely pass by will be summoned and obtain liberation through Chod dharma. Those who obtain liberation through Chod dharma will not fall into the three evil paths. For those who had lower capacity, had not cultivated or practiced Buddhism in this life will get rebirth in human realm at least to learn the Buddha’s teachings in the next life. Those who had learned Buddhism a little bit will get rebirth in God realm. Those who had diligently learned Buddhism but not obtained power will get rebirth in the Pure Land.

Don’t ask whether the consciousness of your dead son would come to the ceremony or not. As long as you genuinely believed in Buddha Dharma, he’d come. Nor do you ask if Avalokiteshvara has come to take him. Sometimes, Ksitigarbha, Amitabha or Four Heavenly Kings would come to lead the way. Sometimes, it would be some Bodhisattva who you don’t know. It depends on the conditions and merits of the deceased. You shouldn’t decide for the deceased unless one who has attained the accomplishment as Rinchen Dorjee Rinpoche has could decide to follow which Buddha or Bodhisattva. In fact, Rinchen Dorjee Rinpoche can say something you’d like to hear such as “the consciousness of your son has come and was taken by Avalokiteshvara.” The problem is can you really perceive what was described? You might still complain “why he didn’t come to my dream and let me see him?” It’s because their wish to be helped is more urgent than your wish to see them.

When conducting the ceremony, Rinchen Dorjee Rinpoche is on behalf of you to implore Buddhas and Bodhisattvas. Since it is for your sake, you need to believe and to behave cooperatively. How? You need to be sincere toward Buddhas and Bodhisattvas. What sincerity means is to abandon your own thoughts, to become doubtless to Buddha Dharma and your guru, and to completely trust Buddhas and Bodhisattvas. A respectful heart comprises all these. With such a respectful heart, your offering will work. With the useful offering, your merits can be accumulated. With the merits, you can change your own things and those who you want to help can be benefitted. Although Rinchen Dorjee Rinpoche is the only one conducting the rituals, the benefits that the one thousand attendees could obtain are very different. It’s because the merits, the heart, and the causes and conditions of each individual are different.

You really should carefully listen to what Rinchen Dorjee Rinpoche has said. Even if you think the rituals conducted by Rinchen Dorjee Rinpoche is insignificant, you still should more or less listen to the enlightenment for the sake that he expects nothing in return. Nowadays, almost no one in the world would do anything for you and expects nothing in return, to say nothing of sitting here and continuously talking for three hours. For you, to sit and keep talking for two hours is impossible, not to mention three hours. This throne is not that simple as it may look. Its embellishments, orientation, and the stair are designed with specific meanings. Without attaining the realization of the level of Bodhisattvas, one wouldn’t be able to steadily sit on the throne. One can’t ever talk nonsense when sitting on the throne. It has been ten years since Rinchen Dorjee Rinpoche began to conduct Chod puja. It’s almost unheard of, in Taiwan, that there exists such a huge venue in which more than one thousand people can simultaneously attend a Chod puja. You, however, still can’t fathom the profound capacities of Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche doesn’t understand Tibetan language, but he is able to achieve the position of a Rinpoche. That doesn’t result from purchasing the position but from genuinely practicing Buddha Dharma.

You ought to attend the puja with a compassion and repentance, reflecting on how much killing you have done in past lives. At the very least, you should reflect upon how much meat you’ve consumed in this life.

Then, Rinchen Dorjee Rinpoche conducted the auspicious Drikung Kagyu’s Chod dharma. During the dharma conduction, Rinchen Dorjee Rinpoche’s deep meditation made all attendees receive the dharma’s help reverently and quietly. Rinchen Dorjee Rinpoche also led all attendees reciting the Six-syllable Mani mantra for a long time. After the dharma conduction, one could feel that the strength of Rinchen Dorjee Rinpoche’s voice has been significantly reduced; that shows how great the loss of energy is for Rinchen Dorjee Rinpoche to conduct the Chod dharma.

Rinchen Dorjee Rinpoche then enlightened attendees that the dharma conduction today had completed perfectly and all sentient beings in sufferings who you would like to help had already been liberated. Conducting this dharma will consume much of the physical strength of the practitioner since it comprises many meditations and tantras. Tantras are not transmitted publicly and will not be revealed to many people. Why? It is like that a college professor with a Ph.D. degree will not teach a first grade student in an elementary school, since no matter how hard the professor teaches the first grade student will not understand. Now in Taiwan, the Buddha dharma everyone has heard and read are all part of Exoteric Buddhism. And it is not that any Tibetan understands Tantra; it is not that Tibetan Buddhism only has Tantra without Exoteric Buddhism, either. In order to learn Tantra in Tibet, a person has to first have ten years of foundation of practicing Exoteric Buddhism; it is only until he has a good basis on the Buddhism scriptures and explanatory treatises, has kept his precepts, has a good understanding of all theories and rituals, and his guru thinks that he is qualified, the guru will then teach him Tantra. Do not think that reciting mantras or making hand gestures are Tantric practices. A lama does not necessarily learn Tantra. Correctly speaking, a lama should be called only for a practitioner who has attained achievements. The so-called lama now is just called for a monk. A Rinpoche must have learned Tantra since Exoteric Buddhism is just the theories and foundations for Buddha dharma and only Tantra could let you use the power of Buddha dharma to benefit all sentient beings. The sentient beings’ karmas in the Dharma-ending age are very heavy and they have many desires and demands; they would not listen to Buddha dharma and be helped through only persuasions; hence, it requires the strengths of Tantra in order to help these beings.

You may come today due to your family member’s illness; and because of that you have this chance to attain Buddha dharma’s help. So the sick family member is your benefactor. You will only come to practice Buddha dharma because of accidents, sufferings and illnesses; hence, you should not drive these pains away; they are your powers of learning Buddha dharma. All the bad things in life, such as health problems or misfortunes, are our benefactors because they remind us that we still have problems and give us opportunities to practice Buddha dharma. Once we have practiced Buddha dharma, we will become better in the future. Therefore, bad things will turn into good results; this is just impermanence. Those which are good to you may become your resentments; those which are bad to you may become your benefits; these are impermanence as well. Causes and conditions are very complex, so one should believe in impermanence.

You should not stay in bed doing nothing because of understanding impermanence. Even lying in bed, you still have to go to the toilet, eat, or turn your body. These are all impermanence as well. In fact, after one understands impermanence, one will be able to face all the difficulties and challenges in life more actively and courageously.

You should let things in life pass naturally, no matter joyful or not. Do not have attachment. You suffer because you let things persist in your mind. You have the mind of a human being; and the human brain is ignorant and attached.

You are attached to desire for happy; but no happiness is eternal. It would be exceptional for any happiness that can last for two hours. After a brief happiness has passed, another desire will come out in your mind. For instance, a woman wants to find a husband; after getting married, the woman wants to have a child; when the child has grown up, the woman wants him to go to college and to get married. These are all our attachments and are also our self-inflicted sufferings.

The wish for a white-horse Prince Charming is also a clinging attachment. By “white” horse, it implies aged and old. You are unwilling to have a dark horse. Therefore, it is said in sutras that the beings always reverse their fond dreams and persue them in oppsite directions. Being rich or not, having business or not, in your present life everything happened depends on deeds of your present life and past lives. Moreover, children might die an early death; one might encounter accidents. All of these are brought about by your family dependents.

Do believe the law of cause and effect.

It is silly of you to place your happiness on some other persons. While getting a marriage or bringing up children, one has no idea if one could maintain unchanged, to say nothing on the others. Women would desire to meet a fine man as husband, while men to meet pretty woman as wife. All of these are placing their happiness on the other persons. Besides, hoping your children to obey what they are told to is also an example. These things are causes bring about your sufferings. True joy comes from learning Buddhism. If one could be open-hearted about what had come about and what had not, what had gone and what had not gone, one could be free from clinging attachment and disturbed thoughts. Therefore, one who really practices Buddhism looks happier because of less clinging attachment.

Rinchen Dorjee Rinpoche, who has worldly experiences as you have, is different from ordinary masters. Rinchen Dorjee Rinpoche used to be an ordinary man as you and has achieved certain attainment, but you have not attained. The reason is simple: disobedient. If not willing to obey, you would attain nothing. Recall that when you went to elementary school, you would quite obey the teahcer’s instructions. Now you think you have grown up and would not like to take heed of other persons. In fact, though physically you have grown up, mentally you behave as a pupil of the elementary school or the kindergarten school.

One of the objectives of learning Buddhism is to clean and purify your karma in past lives. To clean and purify karma does not refer to eliminate the karma, but instead it is to let your learning Buddhism be free from the power of karma on the Buddhist path. Karma is brought about through our notions to discriminate the good and the bad. Moreover, learning Buddhism would also reduce your trouble and clinging attachment. Learning Buddhism is not to find a shelter for your soul. It is the most important in the human life.

Hands of the guru and Bodhisattvas are always reacheable, but you have to stretch out your hands. Rinchen Dorjee Rinpoche does not want anything from you, and does not mind if you come or if you leave. However, the Rinpoche as a guru would always guide you continually before you become realized.

November 28, 2009

Rinchen Dorjee Rinpoche enlightened believers with Buddhism and helped them to relieve all kinds of suffering in the world at the Glorious Jewel Buddhist Center, Taipei.

November 29, 2009

The auspicious regular puja was held at the Glorious Jewel Buddhist Center in Taipei. Believers and disciples listened reverently to the audio recording of Rinchen Dorjee Rinpoche’s Dharma teachings on October 6, 2002 regarding the 13th to the 22nd practices of the Thirty-Seven Practices of a Bodhisattva.

For the last sentence of each practice in the Thirty-Seven Practices of a Bodhisattva, it all emphasizes “the bodhisattvas’ practice”. If you are qualified as a disciple of the Buddha’s, you must truly fulfill these practices. There should be no discount, otherwise you are not qualified to call yourself a disciple of the Buddha’s but a believer. Believers are those who in the worshiping group. They take part in merriment whenever there is an event. They carry Buddha’s beads all day long and think that they are reciting Buddha’s name. None of these people are practitioners. Practitioners can truly fulfill these thirty seven practices completely.

For those who practice Buddhism at the Glorious Jewel Buddhist Center, Rinchen Dorjee Rinpoche will ask you to leave any time if they cannot correct their bad habits. Here at Rinchen Dorjee Rinpoche’s Buddhist Center, Buddhism is neither bestowed to build personal relationship nor using Buddha Dharma to obtain fame and benefit. Over here the experiences that Rinchen Dorjee Rinpoche has realized during the process of practice and all Buddha Dharma His Holiness Chetsang Rinpoche has bestowed Rinchen Dorjee Rinpoche, are truly bestowed to us. Don’t waste your time if you cannot achieve the standards that Rinchen Dorjee Rinpoche requires. Perhaps some people will say: Why so strict and rigid? This is not necessary for practicing Buddhism! No one out there is doing so! Yet here at the Glorious Jewel Buddhist is like this. Historically, the transmission of the Drikung Kagyu Lineage has been very rigid and cautious about Dharma related matters. The reason why His Holiness allowed Rinchen Dorjee Rinpoche to be responsible for this Buddhist Center and to propagate Buddhism was because Rinchen Dorjee Rinpoche has already attained achievement of a certain siddhi so that sentient beings can be benefited. Should you have already taken refugee and yet still haven’t corrected your bad habits, not only you are wasting your time but also the time of the practitioner’s. If every move and behavior of yours does not follow the requirements of Buddha Dharma, Rinchen Dorjee Rinpoche will give you time to correct and warm you once Rinchen Dorjee Rionpoche knows and feels about it. If you still cannot correct your bad habits after receiving many warnings, Rinchen Dorjee Rinpoche will scold you face to face or ask you to leave.

In Ancient China, all large Buddhist Centers had such rules. Nowadays all Buddha Centers in Taiwan spoil believers too much because each Buddhist Center does not have enough believers. Therefore all of them must compete for having disciples, all of them are afraid to displease the believers and afraid that they will not attend. The guru who conducts vajrayana practices is unlike the Dharma teacher that practices Exoteric Buddhism. The Three Samaya precepts that Rinchen Dorjee Rinpoche has been bestowed are the commitments to the guru, to the Buddhas and Bodhisattvas and to the sentient beings. What are the commitments to the guru, Buddhas and Bodhisattvas? It is to practice all means and benefit all sentient beings. What are the commitments to all sentient beings? It is to help them avoid suffering, receive joy and attain Buddhahood as soon as possible. However, is attaining Buddhahood such an easy task? Some people have invited Rinchen Dorjee Rinpoche to have a look at their home. After the observation, Rinchen Dorjee Rinpoche told them what to do. Yet they just had so many reasons not to follow. Why waste the guru’s time if you cannot follow, if you don’t believe in Buddha Dharma and your guru?! Everyday in the world, there are many people suffering and they need the practitioner’s help. An old lama once said: Dharma protectors are like the old people whom you should not play jokes with. If you play jokes with an old person very often, you can see whether this old person will eventually be mad at you or not? One who has such attitude cannot obtain any achievement when practicing Buddhism.

During the time when Rinchen Dorjee Rinpoche was practicing Exoteric Buddhism, whatever the teacher said, Rinchen Dorjee Rinpoche would always follow and never discounted it. Rinchen Dorjee Rinpoche remained the same after seeking refugee under His Holiness Chetsang Rinpoche. The first time when His Holiness Chetsang Rinpoche asked Rinchen Dorjee Rinpoche to take the retreat practice, it was under the circumstance when Rinchen Dorjee Rinpoche was completely unprepared. You would have thought a lot if you were asked. Rinchen Dorjee Rinpoche has never looked for excuses to explain his behaviors, nor explaining the reasons why things cannot be done.

There are so many people practice Buddhism. However, why only very few of them have obtained achievement? It is because everyone practices Buddhism with the knowledge and experiences that they have learned in this life. Such behaviors are very bad! The masters of Drikung Kagyu Lineage’s past generations such as Tilopa, Naropa, Marpa and Milarepa, basically all of them were illiterate. Some used to be fishermen and some were even hunters. Why these people have obtained achievement? Besides proper causes and conditions, most importantly, they did not have any doubt to their guru. All of your faces look black. This is because your hearts are still black. Because you still haven’t accepted the advice and teachings of Buddha Dharma. Using your own ways to practice Buddhism will certainly achieve nothing.

Earlier, a disciple was asked to leave the Center because he felt asleep while listening to Buddha Dharma last week. He told many people that he will come to repent. Yet he hasn’t repented even till now. This is considering as lying! You should be more cautious. Outside the Center, do not speak as you please to. Do not use your opinions to change the rules of the Buddhist Center. Over here, there is no lamp lighting, no appointment of key donator and no repentance ceremony. None of these things are done. The important thing is for you to practice Buddhism. Rinchen Dorjee Rinpoche can sacrifice his time to help you and yet you still haven’t made up your minds to accept. You still have so many own thoughts. It is not good to waste everybody’s time. Even you are able to hear the Buddha Dharma in this life, it does not mean you can be liberated from life and death.

Do not continue practicing Buddhism if you don’t think that you are able to fulfill these thirty-seven practices. It is because you shall not intentionally make mistake if you discontinue practicing Buddhism. The karmic result will be less severe if karma exists. Buddha Dharma is “causes and effects as well as causes and conditions”. Now you do believe in causes and effects but you don’t truly and deeply believe in causes and effects. You think that it should be alright to do this thing or say these words. However every though, every word and every behavior will have the power and definitely will be influential. Maybe you feel that it is quite toilsome to live such a life. Yet it hasn’t occurred to you that one’s future will be very wonderful should he live in such way. All people have an inordinate desire to have pleasure now and therefore forget the sufferings of reincarnation. If this continues, the meaning of your listening to Buddha Dharma shall not exist. Do not afraid of living your life with these thirty-seven practices. Living your life with these thirty-seven practices, then there will be no affliction, pain or trouble.

(13) Even if others cut off one’s head when is utterly blameless, taking upon oneself all their negative deeds by the power of compassion is the bodhisattvas’  practice.

The thirteenth practice says that even when I think that I has done nothing wrong at all, yet others still believe that I was mistaken and insult me, even cut off my head. Just because I am a disciple of the Buddha and possess a mercy and compassion heart, therefore I must bear all the negative deeds they have given me without arising any evil thought. Such action is the bodhisattvas’ practice. Now it does not even need to cut off your head. You will never admit when you have done something wrong. It is all other’s fault. More responsible person will say “He was part of this, too!” or “I have done nothing wrong. It was all because him. I would never do such thing if he hasn’t said so”. All of you behave this way. Doing so is not considered as Buddha’s disciples.

Last week there were a few disciples that blocked the entrance of the Buddhist Center, this has therefore some neighbors went upstairs and scolded Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche had already blamed these disciples and yet all of them ended up asking other people to attend a meeting. They said “Rinchen Dorjee Rinpoche does not want to continue this Buddhist Center anymore!” Has Rinchen Dorjee Rinpoche ever said that the Buddhist Center will be closed in October?

This practice clear tells us that we must bear the consequences with or without any fault. Even if somebody do you wrong, it definitely was resulted from last lives. There will be not enough time for you to repent and find out your own problems, yet you still accuse others of harming you, wasting your time on blaming others for harming you. In this life, Rinchen Dorjee Rinpoche has been harmed by many people. Yet Rinchen Dorjee Rinpoche would always sit down and find out what the mistakes were? Why would other people misunderstand? Something about himself must have went wrong.

Once you have a pure heart, you will accept all Buddha Dharma and the law of causes and effects. Whatever has happened to us can never happen by chance. There must be a reason prior to this. Such “cause” may not exist now or in this life. It might happen in the past lives. This debt can be paid off if only you can accept the karmic results. If you are not willing to accept and still think that it was other’s fault, then your problems still cannot be resolved. Your problems will continue without an end, not only in this life but life after life. The methods of which the Buddha had bestowed us seem inhumanity. However many troubles will be cut off should you truly accomplish them.

Repenting does not mean that you will be trouble-free after saying “I was wrong!” You must accept the consequence of your mistake. This thing will end immediately as long as you accept it. The reason why there are so many disputes in this world, it is all because one cannot accept bully actions from others. He will get it back immediately if anyone offends or talks about you. He will even exercise his wit to create public power to fight back.

Yesterday there was a disciple waiting downstairs in order to bring Rinchen Dorjee Rinpoche some food. One lady who lived in the next alley came and asked Rinchen Dorjee Rinpoche what activity is this? Why are there so many people here every Sunday? Therefore all of you, being the disciples of the Buddha’s, your every behavior are noticed by the people on the street. When you do one thing wrong, it will damage the reputation of Buddhism. Disparaging the Buddha does not necessarily mean if someone points the fingers and scolds the Buddha. Last week when those of you blocked the entrance, other people would definitely condemn and said “what have you learned from practicing Buddhism for you don’t care about other people’s convenience!“ The result was that the guru took the scolding! How could you feel nothing while blocking at the entrance! You only cared your own convenience and forget about others. Not to mention that you have blamed others for being ferocious! Other people will make things difficult for you if you make things difficult for them. Why would you allow such thing to happen? It was because that you did not follow this practice. When a married couple fights with each other all the time, both of them will think that it is the other person’s fault, not his or her fault. Both of them will wonder why would the other person blame things on him or her? Where is your mercy and compassion heart If you have such thought? What have you learned from listening to the audio recording of Rinchen Dorjee Rinpoche’s Dharma teachings regarding mercy and compassion?

Practicing Buddhism is not abstruse at all. The difficult thing is how you can truly apply the methods the Buddha had said in your life and work. Once you have fulfilled this, then you are considered as a disciple of the Buddha. Buddhas and Bodhisattvas will then take care of you.

(14) Even if someone broadcasts throughout the billion worlds all sorts of offensive remarks about one, speaking in turn of that person’s qualities with a loving mind is the Bodhisattvas’ practice.

According to the 14th guideline, if anyone broadcasts offensive remarks about you throughout the billion worlds, you, who have attained compassion by means of practice, will neither bear any grudge nor keep this incident in mind and will praise the person instead. Such a deed is the Bodhisattvas’ practice. All of you have violated this guideline. How much space do the billion worlds occupy? It is larger than a galaxy and is the equivalent of the entire universe. Have all of you carried out this guideline? Even without offensive remarks, you will react against other people’s verbal criticism of your work and retort immediately. As long as your colleagues say that you have made a mistake, you get angry at once. Such anger will prevent you from becoming a Buddhist. You must examine yourselves to see if you have carried these two guidelines out. Do not merely recite mantras and Buddha’s name orally!

Those who practice compassion will not remember, cling to, or calculate any sufferings imposed on them, so, naturally, they don’t keep in mind others’ defamation or threats to kill them. The reason why you suffer so much lies in the fact that you cling to and put everything in your heart. When others criticize your work, you immediately get annoyed, retort to the person, and criticize, “He is the bad one! He has been doing this and that!” In that case, you are not a Buddhist learner, but an Evil learner. Now, such situations can be found in any Buddhist center or workplace. People consider themselves able and good and think that others are bad. They do not allow themselves to be offended at all. Thereby, the karmic forces and problems from your past lives will never change. The greatest power in the universe is compassion. As long as you have compassion, no problems are unable to be solved. However, if you worry about petty gain or loss and consider yourself right and others wrong all the time, then you will never be able to solve anything. Based on these two guidelines, Rinchen Dorjee Rinpoche therefore kept advising you not to think that you are correct. As long as you say you are right, you are surely wrong.

When someone defames us, we have to thank him because he must have seen something that we fail to achieve. Maybe you would say, “I have done nothing wrong!” Then, perhaps you have been flaunting yourself, having a superior attitude, or speaking sharply towards others. You probably have made others worry that your existence would jeopardize their survival. It’s possible that your words for others have been too blunt without sparing any room for negotiation, so they begin to make offensive remarks so as to protect themselves. Nonetheless, without their offensive remarks, you will never see your own shortcomings! Therefore, the reason why you should praise others’ virtues lies in the fact that they help you to identify your shortcomings. It would be late enough for you to thank them. How could you retort to them? From the Buddhist perspective, they really have eliminated karma for you. Perhaps you really owed or criticized them in your previous life, so they talk back in this life. If you can accept this, then the issues between you and them will be terminated. If you can’t accept it and still want to retort, then your issues with them will be carried on and never end.

Once, someone performed a practice to jinx Rinchen Dorjee Rinpoche, but Rinchen Dorjee Rinpoche didn’t perform another practice to take revenge. If you had been Rinchen Dorjee Rinpoche, you would have been so agitated and scared as to find someone to perform a practice for you. However, Rinchen Dorjee Rinpoche treated the person with compassion. Thereby, the eight groups of transmundane beings came out naturally to provide protection and to reconcile the issue. Many women came to ask Rinchen Dorjee Rinpoche to perform practices for the sake of their husbands. Rinchen Dorjee Rinpoche wouldn’t perform the practices because spousal issues can only be best understood by the couple themselves. Any practice conducted to change their fate is violation of the law of cause and effect.

These two guidelines are very important to people who live in modern societies, especially to those who are employed or have a husband. If you cannot accept or wouldn’t listen to these two guidelines, you will definitely encounter a lot of obstacles in your workplace, family and marriage. If you constantly hope that others will compliment you, that you will be better than others, and that others will lavish praise on you, you will never learn compassion with such a heart. Even though you are nice to someone today, it is merely because you have differentiation and thereby treat the person well. You will never achieve equal compassion.

The reason why Buddha has taught us a lot lies in the fact Buddha knows that we won’t be able to change our habitual patterns brought from our past lives without conducting practice. Therefore, we are taught the guidelines so as to learn the means to practice equal compassion. “Equal compassion” means that one doesn’t have liked or disliked objects in his eyes. If one treats the liked person better and ignores the disliked person, it is wrong. You are not a Buddhist if you behave like this.

Rinchen Dorjee Rinpoche often tells you not to provide any explanation if an outsider verbally attacks Rinchen Dorjee Rinpoche. It is possible that Rinchen Dorjee Rinpoche really hasn’t done it well. Or, it could be the karmic force from Rinchen Dorjee Rinpoche’s current and previous lives. You know very well in the bottom of your heart if Rinchen Dorjee Rinpoche actually does things in such a way. The fact that other people fail to accept is their issue. The more explanations you provide, the more likely you will attack others. Therefore, there is no need to explain.

Recently, a man became jealous of Rinchen Dorjee Rinpoche and mobilized some believers to send blackmail letters to His Holiness Chetsang Rinpoche. The man who was sending blackmail happened to meet with a lama who had a good relationship with Rinchen Dorjee Rinpoche. The lama then asked the man not to do so. Even Rinchen Dorjee Rinpoche has frequently been under others’ attacks, not to mention you people. Ask yourself how many people you have helped in this life, how many virtuous deeds you have conducted, and how many evil deeds you have committed. How could you not be defamed by others? As even Buddha Sakyamuni was defamed, how big is your deal then?

Why can’t one accept others’ offensive remarks? It is because he values himself too much. We all consider that we should not be harmed.

The method that Buddha teaches us is not pessimistic but rather optimistic. Only a person with a great deal of courage, great determination, and great virtuous root will be able to achieve it. Ordinary people will not be able to succeed. From now on, at hearing about other people’s remark about you, think about the process you have been through in today’s dharma talk. For a while, bear with other people’s remarks which actually misunderstand you, or a misunderstanding you think he has about you. Don’t rush into providing an explanation, for you are not clear about the reason why he has such a misunderstanding about you. The more you explain, the more he will respond. You are actually no different than helping him to commit verbal karma. Why shouldn’t you provide any explanation for Rinchen Dorjee Rinpoche? It is because the person will elaborate on the matter upon hearing your explanation. Then, you will become the culprit who helps the person to commit evil deeds! You may simply answer him, “Rinchen Dorjee Rinpoche practices in accord with the Buddhist teachings. As to other matters, I have no idea.” Such a reply will do.

Upon facing many matters, you should eradicate your ego with these two guidelines and stop thinking that you are fault-free. Even if you are actually right, you shall joyfully accept the fact that others wrong, kill, oppress, or calculate odds against you. Even if someone criticizes you, you will need to treat him mercifully in spite of his remarks that sound false to you.

Our ancestors have said that we don’t need to propagate one’s evil deeds, but need to praise more upon seeing others carry out virtuous ones. At the moment, it has been conducted reversely in Taiwanese societies. You will certainly say, “Can’t we even comment on the evil deeds committed by those government officials?” These officials will have their karmic retribution since they have committed evil deeds. We are not the real ones to carry out tasks. The deities in the world or the law of cause and effect will definitely take care of them. We don’t have to worry about that. As we are living in such a complicated commercial society, we will suffer a lot if we don’t accept these two guidelines. Some people will be jealous of us for sure and others will try to attack us indeed. Such incidents will definitely take place and cannot be avoided.

Before learning Buddhism, Rinchen Dorjee Rinpoche used to work in a big company. Because of Rinchen Dorjee Rinpoche’s great business achievement, all the others united to defame Rinchen Dorjee Rinpoche in front of the boss. If you had been Rinchen Dorjee Rinpoche, you would have attacked each of them individually or even retorted. Nevertheless, Rinchen Dorjee Rinpoche didn’t retort and did his job as usual. These people, instead, became friends of Rinchen Dorjee Rinpoche. It would have been a different story for you. You would have said to the boss immediately, “Choose between him and me!” Adopting such an attitude will merely create enemies and will not solve the problem.

Everything we have been taught by Buddha is beneficial to us. We should practice it accordingly. If it cannot be achieved in one day, we should make it happen in two days. If two days are not enough, we have to achieve it in three days. You have to contemplate this after returning to your home. Once you have thought out how you can achieve this task, you should definitely carry it out in your life. Never ever be on the sly and think, “It’ll be fine. If I don’t succeed this time, I will have a second chance next time.” However, the time when you will be granted another opportunity to correct your mistakes is uncertain. Therefore, if you carry out these two guidelines, you will always turn bad luck into good fortune in the processes of both practice and life. If you can really make use of these two guidelines, only auspicious incidents will happen to you and misfortune shall get out of your way gradually. Having practiced these two guidelines without fail, your karmic creditors will not obstruct you, for one who conducts true practice is a real Buddhist. If you are a real Buddhist, you will eventually attain Buddhahood one day. When that day arrives, your karmic creditors will attain Buddhahood with you, so they will not obstruct you. Nonetheless, if you fail to carry out the practice, you are not a Buddhist even with prayer beads in your hand all day long. Without becoming a Buddhist, there will be no chance for you to attain Buddhahood. That is why your karmic creditors will undoubtedly interfere in your life whenever an opportunity arises.

Why do many people fail to solve their problems despite their constant attendance in various activities and daily recitation of the Buddha’s name? It is because they have failed to practice the taught guidelines. If you fail to achieve this, you will not become a Buddhist. Your karmic creditors will know about this, too, so they will never allow you to have a good life. As you think in your heart that recitation of the Buddha’s name will lead to a comfortable life for you, but not for your karmic creditors. Hence, how can they allow you to attain Buddhahood? Do not think that you are just listening to the Buddhist teachings for today and that you can choose to carry out the tasks you like and ignore those you dislike. If you have such thoughts, you do not accept the teaching of “Life is impermanent,” bestowed by Buddha. Impermanence means that change will take place at any time. As one who lives today knows nothing about tomorrow and the day after tomorrow will still be unpredictable when tomorrow arrives, things are constantly changing. Why can’t you carry out these two guidelines? It is because you still have a lot of greed, hatred, ignorance, arrogance, and doubt. You still haven’t got firm faith in the law of cause and effect.

This time, some people had stood in the doorway, and others actually wanted to comfort them! Did you know that the neighbors came upstairs to scold Rinchen Dorjee Rinpoche? Why hasn’t anyone wanted to comfort Rinchen Dorjee Rinpoche? All of you are Mr. Nice Guys with fake compassion and put the incidental before the fundamental. You chose to disregard the facts as you have a good relationship with these people. This situation occurred because these two guidelines were not understood. You thought your friends were wronged and scolded. A practitioner’s laughter and scolding are both Buddhist teachings. While scolding you is Buddhist teaching, smiling to you is also Buddhist teaching. A practitioner adopts various extreme measures to change your habitual patterns. Therefore, when Rinchen Dorjee Rinpoche deals with something, the bystanders should not poke their noses into others’ businesses and try to interfere with their opinions. Their interference will cause an unecessary stir. Aren’t they stupid people who create trouble for themselves and even look for trouble?

We have made the same mistake in our lives. We want to be the mediator when others have a conflict. Nevertheless, we do not have the wisdom and fail to see the problems clearly. We merely provide help to one side with our preference. Everyone should keep it in mind not to offer any opinions to people in a dispute, especially a marital one. Don’t try to persuade either of them as it is their own business. A couple gets married with their cause and condition and gets divorced with their cause and condition, too. It is none of your business. Just listen and give some advice. Don’t get involved or try to persuade the person with loads of Buddhist teachings. If the person is a real Buddhist, he or she will bear with any kind of losses. Therefore, there is no need to exercise persuasion.

(15) Even if, in the midst of a public gathering, someone exposes faults and speaks ill of one, humbly paying homage to that person, perceiving him as a spiritual friend, is the bodhisattvas’ practice.

The fifth verse is saying that in the midst of a public gathering, someone exposes your faults and even speaks harsh words to you, you should take him as a spiritual friend and be respectful him. This is a Bodhisattvas’s practice. You may think that, in puja, Rinchen Dorjee Rinpoche publicly speaks out people’s names does not keep up those people’s faces. Why Rinchen Dorjee Rinpoche does so? It is because being keen on face-saving would make you repeatedly do things wrong. If you flare up easily when hearing people scolding you, you can’t be said as a Buddhist disciple. There was female disciple who left Rinchen Dorjee Rinpoche for she could not accept being scolded in public. She wanted Rinchen Dorjee Rinpoche to speak in private. However, a woman she is and a man Rinchen Dorjee Rinpoche is, it’s not appropriate for Rinchen Dorjee Rinpoche to talk with her in private. The problem lays in the heart of self-arrogance and self-pride.

This practice also teaches us how to break self attachments. In a true Buddhist disciple’s eyes, he sees no “enemy”. For him, people are all his benefactors and his spiritual friends. On one hand, you have to pay attention to those who speak fine-sounding words to you. It’s not telling you to doubt about the sweet words speaker’s motivation, but you have to doubt whether or not you deserve the words. On the other hand, you have to be thankful right away for the one who speaks ill of you. Have sincere gratitude to him, not superficially, and thus is true repentance. If you can not accept these challenges or being criticized in public, you will live in arguments in your whole life.

For example: In your marriage, you can not get along well with your husband or wife. Not accepting any criticism, you feel losing your face and start to defensively quarrel with your husband or wife. The case would be similar in your official meeting when your boss picks at you. You may even quit or cause damage to it. The same thing may also happen even in your practice venue. The reason for a Bodhisattva to practice this verse lays in that to attain Buddhahood or a state of Bodhisattva, one has to cut off all vexations. And the above mentioned are our vexations which would let us create evil conditions with others and thus let us, due to hatred and feeling unfairness in your heart, be reincarnated in the cycle of birth and death, be unlucky and unhealthy. If we truly practice the three practices mentioned, we will naturally avoid the bad happenings. You will naturally get healthier and have better luck. There must be some reasons for your unhealthy conditions. It results from the hatred, indignation and greed in your heart!

All methods the Buddha has spoken are focused on our human beings’ defects. And definitely we are able to practice and achieve it accordingly. The Buddha does not speak a thing unattainable for us. Doing it or not totally depends on you. The Buddha has not told those practices to the sentient beings in ghost realm who suffer too muchl to practice. The Buddha does not preach to the sentient beings in the god realm who live in such a comfortable life that the Buddha has to teach them other Dharmas. Hence, we can absolutely do what the Buddha speaks to us. We have not achieved yet because, in cultivation of Buddhism or in any other aspects, we have no pure and devoted heart, but only have a heart full of greed, hatred, delusion, arrogance, and confusion. No matter what position of career you are in today, you have to harbor a devoted heart and thus the way of promotion in office will be very smooth for you. You may say: “Some devoted people still can not get promotion.” For those, although they do not get promoted, for their destined fate of not being a high official, but it is for sure that they will live a good life in their old age, as they have been dedicating themselves in work without making big mistakes. There are most chances to practice virtuous deeds as well as evildoings in a governmental organization. It is all on account of your thoughts. If you truly practice and achieve these three practices, for whatever you do such as running a business, academic studying, being a wife, or serving as an official, it’s certain for you to have a bright future.

Today, Rinchen Dorjee Rinpoche, a Han, attained the position of Rinpoche of Tibetan Buddhism, and it was just through the practice of these three practices. Suffering many wrongs, and much humiliation and defamation, Rinchen Dorjee Rinpoche has not expatiated to you. Rinchen Dorjee Rinpoche merely gave you some examples by mentioning a small part of those stories. Rinchen Dorjee Rinpoche did not talk about it was because it would be a behavior of criticizing other people. Once in a while, some people ask Rinchen Dorjee Rinpoche for judgments on someone’s goodness or not. Rinchen Dorjee Rinpoche would reply: “Sorry. I can not tell!” Rinchen Dorjee Rinpoche could talk about one’s personality, but for the definition of “good or not” is too generic. As the one is good for you, he may turn into a good guy; as the one is bad for you, he may become a bad guy. If Rinchen Dorjee Rinpoche talked about this, Rinchen Dorjee Rinpoche would have criticized on the person, and which may do harm to the asker.

(16) Even if someone for whom one has cared as lovingly as his own child regards one as an enemy, to cherish that person as dearly as a mother does an ailing child is the bodhisattvas’ practice.

The meaning of the sixteenth practice lies in that we do favors to people, but get a poor return instead. We still could not have any evil thought. Instead, you have to care them as dearly as your ailing mother. If one has no gratitude for his benefactor, his heart is ill. Therefore, one who does not pay a debt of gratitude is like a patient. For this, we, Buddhist disciples, should not revenge, incriminate, speak ill of or scold the one. However, you usually commit this kind of mistake. In many Exoteric Buddhist centers, for example, people who bring other people to their center to learn Buddhism and after they have less connection, they would start to say: “If it were not me, how could he seek refuge under our guru? Now he becomes arrogant and starts to ignore me!” A similar case may happen in your working place. For example, some people may say: “He got this job through my introduction. Now he is getting higher position…!” While you do a small favor to others without being appreciated in return but getting mean measures instead, then your evil thoughts just arise.

At the age of more than twenty, before learning Buddhism, Rinchen Dorjee Rinchen had a friend in HongKong whose mother had cancer but had money to go to see doctor. At that time, Rinchen Dorjee Rinchen gave him money and moreover arranged his mother in a charity hospital. When his mother died, Rinchen Dorjee Rinchen supported them all the expense of funeral. Later on, when the man planned to get marry, but still had no money, and, Rinchen Dorjee Rinchen also provided him financial support. This favor and kindness was already great enough! Have you done other people favors like this before? Nevertheless, the result was that after the man held a managerial post for two years, he recruited the CEO from Rinchen Dorjee Rinpoche’s company and opened a new his own company of the same business as Rinchen Dorjee Rinpoche’s, within two-block distance, to grab business from Rinchen Dorjee Rinpoche’s. If you met this situation, you would have found people to beat him or at least been so angry to lie on bed for days. Rinchen Dorjee Rinpoche, however, was unmoved and still maintained the friendship with him! Rinchen Dorjee Rinpoche self-criticized for the CEO who was recruited by the man, and thought the reason must be that Rinchen Dorjee Rinpoche did not treat him generously. And the reason for Rinchen Dorjee Rinpoche’s friend to open a company of the same business must be that, to some extent, Rinchen Dorjee Rinpoche did not satisfy the friend.

As Rinchen Dorjee Rinpoche has never taken revenge, the bad lucks have always turned into good fortunes in this life. Rinchen Dorjee Rinpoche does not exercise his wits to scheme against or falsely incriminate other people.

From this story, you are taught that after you do favor or kindness to others but get mean measures in return, do not take it so seriously! You, however, may even return evil for good!

We must know clearly that if you achieve the Buddha’s teachings, it will be helpful to your luck. Changing luck does not mean that the Buddha helps us to change it, but means that the Buddha knows the law and methods so as to give us instructions. We have to obtain it by doing it ourselves. If we do not practice, we can not gain anything. Nowadays, many people get divorced and become enemies to each other. In such a case, the resentment and hatred between them will last for the next life, and thus they will get entangled to each other again.

Therefore, for people who see us as an enemy, we still see them as our ill mother whom we love, protect, help, and care for. Since the one’s heart is full of enmity, his heart is ill, and we, as a Buddhist disciple, ought to take care of a patient. If the one does not accept our care, we should harbor a heart of love and care for him at least. Never ever say: “How much I have done good to him! How dare he treat me like this! He is so inhumane!” As long as you say these words, you are cursing on him! And the evil karma of cursing will exist with him forever and you will not be a human in one future life.

Do not think speaking without concern will not take any effect. In the Sutra, there are many stories of “saying something thoughtlessly”. This is the discipline Buddha has taught us: do not say anything unthinkingly. The phrase “saying something unthinkingly” is actually not a truth. There are some thoughts existing in our heart for long and eventually you burst them out. Therefore, if you always curse your husband or wife, in the meanwhile, you are planting the evil karma that you have to pay off in next life. You will become what you curse other people to be. And the cursed people will take revenge to you, too.

In particular, most of you are learning mantra recitation. When you start to recite mantra and Buddha’s names, the crime of your cursing people will multiply ten times because you commit it intentionally. The languages from your mouth are supposed to be virtuous and bring out good causes, but you contrarily curse people from your mouth that recites mantra and Buddha’s names everyday and that will generate more powerful strength for the curse. The one who does recitation of mantra and Buddha’s name but still does not correct his speech is not qualified to be a human, let alone to get rebirth in the Pure Land of Amitabha.

The one whose face appears dark or pale, as his heart is not open and wherein full of toxins, is not a Buddhist. Those who only recite Buddha’s names merely with the teeth and mouth will be reborn with more beautiful teeth in next life. However, they recite Buddha’s names without heart. Therefore, there are many Buddhists in Taiwan, very few people attain the achievements though.

The sixteenth discipline reminds us that after doing favors to other people, do not take it so importantly and fix it in our mind. Just forget what we have contributed to other people or our children. If you keep it firmly in mind, you will feel very unhappy under some circumstances. For example, do not hope to take back the money you lend it out. If you hope to get it back, just do not lend it. You can help people according to your ability, but don’t do it only for human friendship and feel regretful after you provide aid. This is not appropriate.

(17) If I have been insulted or maltreated by those who equal or inferior to my status, I should still respect him as if he were my guru, contemplating his image on top of my head. This is what a Buddhist should conduct himself.

The seventeenth practice teaches us that we should still respect to those who are insolent to or bully us, even though his status is inferior; we should treat him as if he were our guru and contemplate his image on top of our heads. This is what a Buddhist should carry out his conducts. Oftentimes, we’d encounter someone who is our age or inferior to us. Due to his arrogant heart, he’d bully us. He may be ambitious to climb up career ladder, doesn’t think he’s equal to us and doesn’t think he’s secondary. Sometimes, a street sweeper might be unhappy and strongly talk back to you only because of your several words. You can observe how those who work at lower level carry out their speech. When your attitudes toward them are inappropriate, unless they don’t respond, if they do, they’d be very rude. Because of their arrogance, they might say “Because the person acted such and such, I only reacted such and such.” There are many such incidences in work place. For example, if some general manager has been doing successfully, his subordinate manger might, due to an arrogant heart, suggested “he knows nothing. He’s only lucky to become a general manager. Without me, how can he accomplish so much?” There must be a lot of such statements. If the general manager is serious about such statements, he’d plan to retaliate. When we see other’s arrogance, we actually should warn ourselves not to deploy such attitude to insult others. As long as we are human beings, we were born with an arrogant heart. Therefore, when someone is arrogant to us, we should be respectful to him. Both in India and Tibet, people always contemplate their guru on top of their heads. So we should contemplate such arrogant person on top of our heads.

Husband and wife are equal. However, women often demand “you should be nice to me!” This is insulting others with an arrogant heart. Many husbands also demand his wives “you must be considerate to me!” This is also bullying others with an arrogant heart. A great deal of troubles and afflictions are resulted from our arrogance, which will cause negative karma. As a genuine Buddhist, even if we encounter such situation, we should still treat him as our guru, being respectful and contemplating his image on top of our heads.

(18) In spite of living in poverty, always being insulted and being in ghost-ridden illness, we should, on behalf of all sentient beings, be fearless to bear these. This is what a Buddhist should conduct himself.

This eighteenth practice is the one to practice Bodhisattvas’ path. Even if we are living in poverty, bullied by others and ill due to some evil spirits attaching to us, we should still reason that all these are bearable on behalf of all sentient beings and then we’d feel no fear. This is what a Buddhist should conduct himself. What Rinchen Dorjee Rinpoche advised to those who were sick results from this principle. Your untreatable disease is definitely related to the law of cause and effect. If you can contemplate that your suffering is on behalf of all sentient beings, such suffering will soon disappear and even be transformed into a sort of “kindness.” However, if you think the suffering is truly painful, hope it would never happen, want to end it and cure it, this pain will only become worse. It’s due to the fact that some illness simply can’t be cured. Yet, if you can think that you’re taking the pain for all sentient beings, your psychological pain will soon be reduced.

Once when Rinchen Dorjee Rinpoche made full prostrations to Buddhas and Bodhisattvas till the four hundredth time and couldn’t continue, Rinchen Dorjee Rinpoche then contemplated that he was doing it on behalf of all sentient beings. Rinchen Dorjee Rinpoche was able to finish the five hundredth time. Many of you often think it’s you who make prostration and it’s you who recite mantras. But you forget about your karmic creditors. They’d think if you turn out fine, what about them? Who would they redeem their credits? Consequently, they will absolutely not let you continuously make prostrations or recite mantras. This is how your obstacles would surface.

So, as long as we feel any pain, we should reason “perhaps I’d feel such terrible pain now, but some sentient beings must have been feeling more pain than I do. I wish my pain can substitute for theirs.” Such thought of substitution can enable sentient beings to leave pain for happiness. Since you are one of sentient beings, if sentient beings can get rid of pain, you will, too.

In April when Rinchen Dorjee Rinpoche practiced retreat in India, the outside temperature was about 35 degree Celsius. The room received full sunlight in the afternoon so when it came to four or five o’clock, the inside temperature would shoot up to 42 to 46 degree. While in retreat, Rinchen Dorjee Rinpoche couldn’t be seen by others. The windows and the door had to shut. There was no electric fan, nor air conditioning. The room felt as hot as in an oven. With such excruciatingly hot situation, Rinchen Dorjee Rinpoche thought of this principle to contemplate that he was enduring such pain on behalf of sentient beings in the fire hell. Based on this concept, as soon as Rinchen Dorjee Rinpoche got in deep meditation, the sweats stopped, it felt not as hot, the room actually became quite cool, and Rinchen Dorjee Rinpoche could go on with his daily practice. What Buddha enlightened “all phenomena are resulted from our mind” is indeed a truth. It sounds magical, but it’s not. It’s because you are not different with sentient beings; you are one. Your pain results from the thought that you are you and sentient beings are sentient being. So if you can truly practice this principle, any pain in us is not pain anymore. Everyday when you have meals, you’d dedicate “this food offers to Buddha, to dharma, to sangha, and to everything.” Rinchen Dorjee Rinpoche would add one more to hope that this offering can benefit all sentient beings to avoid being hunger in life after life. Such dedication has included oneself so Rinchen Dorjee Rinpoche will never be hungry in the future life.

If you remind yourself about the pain all the time, the pain will never disappear because you have kept saying it. But if you, on behalf of all sentient beings, bear the pain with a joyful, courageous and fearless mind, you’d feel nothing.

When Rinchen Dorjee Rinpoche practiced full prostrations, he was already a pure vegetarian. In addition to that, Rinchen Dorjee Rinpoche’s money could only afford one meal a day. If Rinchen Dorjee Rinpoche had a dinner, he’d not have enough money for next day’s breakfast and lunch. How come Rinchen Dorjee Rinpoche could still finish the practice? All Rinchen Dorjee Rinpoche relied on was this principle. When Rinchen Dorjee Rinpoche thought of his making full prostrations was for the sake of all sentient beings, Rinchen Dorjee Rinpoche was able to continue. The condition was very harsh for Rinchen Dorjee Rinpoche to practice Buddha Dharma. All kinds of suffering were manifested. Buddhas and Bodhisattvas wanted to examine whether Rinchen Dorjee Rinpoche could sustain such hardship and continued to practice. If Rinchen Dorjee Rinpoche could overcome all the challenges, he’d pass the test. Rinchen Dorjee Rinpoche had to make five hundred full prostrations everyday, had no money for lunch and could only afford dinner. A while ago, a meal box would cost seventy dollars or eighty dollars for a better one. Rinchen Dorjee Rinpoche had twenty dollars left to buy a pack of chocolate and ten dollars for a can of milk. Would you dare to live your life this way? When you make offering, you’d calculate in advance: Today I’d save one thousand dollars for meals and then one hundred dollars to make offering to Rinchen Dorjee Rinpoche. You are all too calculated; that’s why you won’t ever become rich.

The thirty-seven principles are to teach us how to transform our mind from ordinary human beings’ to Bodhisattvas’. If you can practice the principles accordingly, your mind can be quickly transformed. But if you can’t, you’d always be a human being. To practice the ground of Bodhisattvas isn’t to become omniscient but to change your mind. If you mind can follow the principles, it’s a mind of a Bodhisattva. Although many people in Taiwan claimed that they have received the precepts of Bodhisattvas by showing their burned scars. They don’t, however, carry out their conducts according to Bodhisattvas’ practices. Nor are they minds Bodhisattvas’. In Tibetan Buddhism, there are precepts for Bodhisattvas, but there is no such practice of burning scars, which is actually invented by Chinese. Originally, ancient Buddhism didn’t have the practice of burning scars. Some people became arrogant after burning scars on their arms and purposely wore short-sleeves clothes to show off the scars, afraid that others didn’t see the scars. An arrogant heart is obvious in such case.

Buddha Dharma is actually simple; it’s all about our mind. Especially for Drikung Kagyu Lineage, the way to propagate Buddha Dharma is straightforward, with all the minors being discarded and keeping talking about your mind. When your mind can follow Buddha Dharma, you are on the way of practicing Buddha Dharma and achieving realization. If your mind can’t, you’d always be a human being regardless how much mantras you’d recite and how many times you’d make prostrations. The most important thing is to alter your mind. These thirty-seven principles are to teach us the fundamental concepts of the mind of a Bodhisattva. If you can practice them all, your mind is very close to that of a Bodhisattva. Even if you still aren’t able to benefit sentient beings like a Bodhisattva, you have laid a foundation. Sooner or later, you’ll be able to achieve a Bodhisattva’s conducts.

Someone once asked Rinchen Dorjee Rinpoche the following question: I’ve got some free time. What can I do for my daily practices? Rinchen Dorjee Rinpoche replied: No daily practice for you. Being free doesn’t mean you’ll have time. Not being free doesn’t mean you won’t have time, either. The meaning of so-called “daily practices” is twofold. An ordained practitioner has to do morning practice and evening practice. Morning practice is meant to remind the ordained practitioner that all the conducts of his body, speech, and mind are to benefit sentient beings. Evening practice is to provide an opportunity to examine whether he did something wrong or not. If he did, he has to make repentance. Many people, however, think that daily practices are to advance their Buddhist knowledge and to accumulate more merits. That’s all incorrect. Buddhism in Taiwan is quite pathetic. Although Buddhist practitioners in Taiwan claim that they practice Mahayana, few truly practice Bodhisattvas’ path. Even worse, they can’t achieve the level of arhats nor Bodhisattvas. Neither can they liberate from the cycle of birth and death. A human life would be wasted again.

While practicing retreat, Jigten Sumgon was suffering from leprosy. He was in great pain, but even so his first thought was the following: if I die now, I can practice Phowa. I also have blessings from my guru. I don’t have to fear. It was not enough to have such first thought. He continued thinking “if such pain can substitute and alleviate sentient beings’ pain, it won’t matter I’d take more pain.” As soon as this thought emerged, a dragon king flew out of his body followed by many small ones. His leprosy was cured immediately. This story teaches us that a compassionate thought can change many things.

When many people got ill, Rinchen Dorjee Rinpoche would advise them that they didn’t have to search for medical care. Instead, they should think that they were ill on behalf of sentient beings. To do so, their illness might have a chance to be cured. But these people wouldn’t listen. For instance, an ill disciple has spent about ten or twenty million dollars in medical care. Rinchen Dorjee Rinpoche kept advising his wife not to let his illness be publicized, which meant to consume his merits. His wife, nonetheless, wouldn’t accept the advice. She went on a TV interview and published a book about his husband’s illness. In the interview, she described their marital relationship as something like Quing Yao’s love fiction: I love my husband so much and he has been very nice to me. He can use his eyes to communicate with me. Since she didn’t listen to Rinchen Dorjee Rinpoche’s advice, her husband has been suffering. She didn’t admit that the illness was resulted from the law of cause and effect. That’s why she’d buy a life-prolonging machine to extend her husband’s life. She wished her husband wouldn’t die until sixty-five years of age. This was a terrible and selfish idea. This was not in error with the ways of human’s world, but it was terrible according to the perspective of Buddha Dharma. This idea meant she didn’t admit nor accept the law of cause and effect. You’d think Rinchen Dorjee Rinpoche was only joking. But the truth is Rinchen Dorjee Rinpoche was clear how to use your merits, what to do to accumulate your merits and how not to waste your merits.

The principles Rinchen Dorjee Rinpoche taught today have revealed all your shortcomings in public without considering your feelings. Rinchen Dorjee Rinpoche will go on to do so because it has been taught earlier that if you’d become angry because of being accused in public, you are not a Buddhist. Since Rinchen Dorjee Rinpoche has taught these principles, you’ll be examined whether you have followed the principles accordingly. Rinchen Dorjee Rinpoche knows what you’ve been doing. Your face shows everything. Whether you’ve been greedy, angry, or arrogant can be observed in your face. To learn Buddha Dharma in this center is very different from that of other centers. Rinchen Dorjee Rinpoche will sort out your problems to examine whether you’d see Rinchen Dorjee Rinpoche as a spiritual friend.

Last year, Rinchen Dorjee Rinpoche had hinted that there would be more disciples to come. Yet no one took the clue seriously. It’s not until a short while ago someone mentioned that it’s time to buy a new center. However, Rinchen Dorjee Rinpoche decided not to buy one in that Rinchen Dorjee Rinpoche would begin to eliminate disciples. Lately, forty-six believers signed up to take refuge but Rinchen Dorjee Rinpoche wanted to wait. If this situation occurred in other centers, they’d hold a ceremony for those who signed up to take refuge. For example, one day a center had held a ceremony for one person to take refuge at midnight because they’d be afraid that that person would change his mind. To the contrary, Rinchen Dorjee Rinpoche wanted to examine if these believers genuinely wanted to learn Buddha Dharma or they only came here for satisfying their desires. When believers encountered some sufferings or troubles at the beginning, it was all right for Rinchen Dorjee Rinpoche to help out. When the sufferings or troubles were relieved but they didn’t want to learn Buddha Dharma, it was not Rinchen Dorjee Rinpoche’s concern anymore.

(19) Although your name is praised and respected by others and you have obtained the wealth of a fortune god, you still feel that the world’s wealth is meaningless and do not have any conceit. This is the bodhisattvas’ practice.

The nineteenth rule means that even if because of your self-cultivation, morality, and social status you are respected by others and famous and your wealth is as many as a fortune god, you should view these as worldly matters which are meaningless to our practices. In addition, you should not be arrogant and proud because of owning these things.

The most important interpretation of this rule is that your wealth and reputation today are the manifestations of your virtues in this life which came from the charities, offering, and good deeds you did in your past lives, as a harvest. If you think these are the purposes of life, or even think that you can have these because you have done well, are capable and smart, then your virtues will be used up. What does that mean? You wealth and reputation today is not the fruit of your virtues, but just the flower of your virtues. After you have the wealth and reputation, depending on what you would do next, correctly or wrongly, the fruit of the virtues will be different. If your wealth is still used for making charities and offerings, not for showing off, savings, or enjoyments, then the karmic result is that your virtues will be prolonged. If you use the wealth for enjoyments, showing off, making yourself feel proud, or even wanting everyone to praise you, then your virtues will be used up faster and faster until it is exhausted.

One does not need other people’s recognition for doing virtuous deeds. In these few years, many media wanted to interview Rinchen Dorjee Rinpoche; but Rinchen Dorjee Rinpoche has run away from them. Rinchen Dorjee Rinpoche knows that the virtues are limited and needed to be preserved for benefiting sentient beings. If Rinchen Dorjee Rinpoche had become famous, the virtues would be used up and exhausted. How could Rinchen Dorjee Rinpoche benefit sentient beings without any virtues? Abbot Kuang-Chin, when he was still alive, did not go on TV, write articles, make speeches, and do charitable activities, either. We have to understand how to do alms. In the “sutra of the great vows of Ksitigarbha Bodhisattva”, it has stated very clearly that for doing charity one needs to personally give the alms to the people in need and make dedication prayer right away. This is true charity.

We often decrease our virtues through pursuing fames and profits. So if one does virtuous deeds for the purpose of getting a higher position in an organization, this kind of mentality is wrong and will use up one’s virtues. Chinese people talked about hidden virtues; the term does not refer to doing things to help the ghosts, it refers to the virtues hidden from other people’s views and the virtues which do not need people to know and see and be done quietly without telling other people. Rinchen Dorjee Rinpoche has done a great many of things and dose not tell you about them all the time. The most important thing is that Rinchen Dorjee Rinpoche has forgotten all of those things.

The meaning of cherishing one’s virtues is not that one has to eat all the leftovers even after you have eaten a full meal. Cherishing one’s virtues means that one should cherish the virtues one owns and use the virtues to help more people more diligently so as to get more virtues to help even more people. This can then be called cherishing one’s virtues. Some people suddenly donated large sum of money and received awards and rewards publicly; their businesses would be collapsed in a few years; all of you can check this out if you do not believe this. Do remember that one should not be conceited; accepting awards just means pride and arrogance; if one is not proud and arrogant, one should definitely turn down the rewards.

Hence, you can pay attention to certain examples here. Several famous Buddhist monks are either in poor health or troubled by something happened in their organizations. Abbot Kuang-Chin died at the age of ninety and only had a humpback before he died because he did not deliberately make himself well-known; he had enough virtues, however, so he would get famous naturally.

Of course, some would say, “I am good at certain knowledge. Couldn’t I be recognized by others?” This depends on what kind of mentality one has. If it is for pure scholarship, then yes, one can! But people will get self-expanded very easily. If the knowledge can really be used to benefit others, then one can publish it. However, if the knowledge one published is to speak about one’s own mind or speak about how loving you and your husband are, what would happen if the fact is contrary to what you wrote, such as a couple who do not love each other.

Therefore, one should not show off one’s goodness for others to see; one should use the right way to tell others; for example, “it is because of Buddha dharma, I then become … etc.”; other people can then accept. If you show off something and others do not have the similar thing, they would start to compare with you; that is tragic! If you flaunt your wealth, some people in poor condition may generate bad thoughts to rob or steal from you. People in ancient times had taught us the correct way; one who is wealthy should not flaunt and one who is famous should conceal one’s ability and bide one’s time. Many people who had learned Buddhism and reciting Buddha’s names would start to tell others proudly, “you should recite like this!” It is wrong since this is showing off as well.

This rule teaches us to protect ourselves. If you do not get hurt, naturally your relatives will not get hurt and naturally you will be able to practice Buddha dharma with a peaceful mind. It looks like this rule is not beneficial to us and is a thing only fools would do. However, Buddha would not harm us and would really give the good things to us. We often say the proverb, “A good medicine tastes bitter.” Good medicine is always bitter! Therefore, it will certainly be bitter for us to start doing things which can change our future since we have not accustomed to them. But if you can truly do them, you will be fine. Rinchen Dorjee Rinpoche is an example. Everyone has to have faiths in Buddha’s words and should not have doubts!

(20) If outer foes are destroyed while not subduing the enemy of one’s own hatred, enemies will only increase. Therefore, subduing one’s own mind with the principle of mercy and compassion is the bodhisattvas’ practice.

The twentieth rule says that one should tame one’s hatred mind including subduing outside enemies. But if both cannot be done and enemies increase, one should use the principle of a compassionate heart to subdue one’s mind immediately. Many people often asked Rinchen Dorjee Rinpoche, “I have a lot of enemies, how should I do?” Enemies are coming from your angry mind. If you do not have hatred towards other people, you will not feel that other people are your enemies. Because you give rise to the thought of hatred, you then feel that other people are your enemies and feel that other people are trying to harm you, give you trouble, or talk about you behind your back. If after being a Buddhist for many years, one feels that one’s enemies does not decrease, but increases, it indicates that one’s hatred mind has not been reduced.

Many Buddhist groups are like this. When joining the group at the beginning, everyone was happy. Then gradually one would incur dislike for certain things, think wrong of others, be unhappy hearing other people’s words or seeing other people’s behaviors. Gradually, when watching other people’s child, one would say unhappily, “Why making noise? Aren’t you control your kids? I am listening to Buddha dharma!” This is the hatred mind. Noisy kids are a natural phenomenon. Where is one’s compassion f one cannot accept other people’s children? The purpose of having kids here is to train you. When you think that they are annoying, it happens to be the moment that you are most annoying. Where is your compassion to think that a child is annoying because he is noisy? Some elders would vie for seats in the venue. Where are their compassions? More Buddha dharma one practices, more enemies one has.

If one practices Buddha dharma and feels that one has more and more enemies, one does not have a compassionate mind. One should immediately use a compassionate mind to view clearly and subdue one’s own mind. One should reflect on oneself right away and not look at other people’s faults. What is “compassion”? It is to give people happiness and to reduce the sufferings of others. This sentence is very simple, very direct, and tells us that all of the methods are “compassion”. If we cannot accept other people, others will not accept us. If we can accept other people’s noisy children today, others will be able to accept our noisy children. This is mutual and relative to each other. One should not think that it is the most solemn and the most dignified thing for one to come to learn Buddhism today.

Buddhism stresses the law of nature. What is the natural law? It is that all phenomena seen in the universe are the methods to help us practice Buddha dharma and to cut off our worries. Simply speaking, a grass, a wood, a stone, a person, a sentence, a picture, if we have enough capacity, can help us to become a Buddha. Hence, why should we exclude these things? When we look at kids, we can see their innocence. And why don’t we have the innocence of the kids today? Because we have too much greed, hatred, ignorance, arrogance, doubts and lose our original appearances. Why is the skin of a child better than your skin? It is not because you become older; it is because you have too much greed.

So everything is Buddha dharma. Anything done by Rinchen Dorjee Rinpoche cannot be understood by you. Rinchen Dorjee Rinpoche’s laughing jokes and angry reprimands are all Buddha dharma and are done to help you. If your minds are a little bit sharper, you can see that many situations are all helpful to you. You should remember Rinchen Dorjee Rinpoche’s enlightenment, “Anything in the universe can benefit us and benefit all sentient beings. Do not repel them; anything, either good or bad, is the dharma of cause and condition.” If we feel that a matter may harm us and other beings, we can keep a distance from it temporarily, but we should not criticize the matter as definitely bad. A good thing may not be good to us sometimes. The meaning of “an usual mind” is that we should not distinguish good and bad; everything are caused by the law of cause and condition; as long as the thing does not violate the law of cause and effect, we can then accept it.

The sentence of the twentieth rule is really simple. We must pay attention to whether we have attained compassion, whether the surrounding enemies we feel increase or decrease. If the number of our enemies does not decrease, it indicates that we have not attained compassion in these years. If the number of our enemies increases, even worse, it indicates that our compassions have become hatreds.

In fact, noisy kids should not affect us. If one listens to Rinchen Dorjee Rinpoche’s enlightenment with concentration, how can one hear their noises? You are not concentrated, so you can hear their noises. For Rinchen Dorjee Rinpoche, they are singing; for you, they are making noisy sounds. This is also a training for us since we are living in this busy city and no matter how quiet your home is, there must be some sound. This sound is not the reason for us to be interfered; it is because our minds are moving so the sound is able to interfere with us. Because your minds move and think that the sound is very annoying, you will feel annoyed at all times. Whether you are at home or outside, there will have sounds; so this is also for training your meditation skills.

(21) However much sense pleasures are enjoyed, as when drinking salt water, craving still increases. Immediately abandoning whatever things give rise to clinging and attachment is the bodhisattvas’ practices.

The mentioned sense pleasures in this twenty-first practice include any desire in the human world. Here the sense pleasures are likened to salt water in the ocean. However much you drink it, the thirst could not be quenched. The more you drink it, the more thirst you become. And the craving for drinking would increase. If seeking some sort of sense pleasures that would increase the clinging and attachment, we must abandon immediately. Therefore, why Rinchen Dorjee Rinpoche said never go to KTV? It would simply increase your desire. Perhaps you would say “Is it that serious?” Indeed, it is. Our hearts of learning Buddhism as well as the hearts of ordinary people are all edified and influenced gradually. If everyday we connect ourselves with the Dharma, our hearts will be gradually edified towards Buddha. If what we are seeking in everyday is always motivated by greediness, the desire would increase more in our hearts and even would forget true Dharma when we are more focus on seeking satisfaction. Rinchen Dorjee Rinpoche once advised a disciple that he should not save money in order to get married, because it is greediness. Saving money for seeking new cars is also greediness. It was obvious that his father had a Volvo for him, but he was still not satisfied and would like to save money for another car. Therefore, he put himself in a bind. Saving money is not a fault. However, we have to realize what longing and desire are all about. We could persue the basic needs for our daily life, but beyond that it would become greediness. For example, having a car yet still want to buy another one, it is greediness.

What the Buddha elaborated about the desire is not against common sense but is different from Trithika (non-Buddhism). Trithika emphasizes not to take something or not to take the other things. For example, Taoism declared the practice of doing nothing that goes against nature. In Buddhism, greedy desire refers to beyond our basic needs. For example, a position in a government would be paid the salary from the government, besides the government would arrange plans in advance for the retirement pension. When you take the job, you agree the offer. Your basic living demands should be satisfied. If you think it is not sufficient and take money from the others privately, it is greedy desire. Greedy desire brings about certain result from the cause. Rinchen Dorjee Rinpoche knew that lots of retired officers fell into illness, because he had committed certain corruption. Thus the result comes to them. Put it in another way, regardless of running business, being a husband, being employed and so forth, you have to do within your limits and your needs should be satisfied accordingly. Don’t beyond. For example, some people who has a store and making profits each month. If the owner however would like to open a bigger store to earn more money, or even to become a great boss. Such a thought is greedy desire. When one’s mind generates greedy desire, one would be bond then and throw away compassion. Often, we advise people who are really learning Buddhism not to do anything that would otherwise increase our greedy desire, such as drinking alcohol for instance. Today, there is a Buddhist master declared that he drank alcohol. Drinking alcohol, he does not hold his Five Vows and thus he should only teach four vows but not the Five Vows. In Tibetan Buddhism, the vow of not taking any alcohol is a root one. The vow could not be violated under whatever reasons. Although, we did have seen the word alcohol in scriptures, we in Drikung Kagyu are not using alcohol. That is, we as disciples of the Buddha are aware of keeping the vows, therefore those thoughts beyond the vows are greediness.

Anything that could bring about greediness should be abandoned right away. For example, go to KTVs, go to PUBs, the youth playing Ma-jone (not including the old people), go to see movies and so on, all of these would influence our mind gradually. Nowadays, if the youth would like to see a film, they should know the choice. They ought to not see a movie merely for excitement. A movie plays the good side and the bad side of this human world. If you are on the alert for the evil as the role playing and keep a notion such as “I won’t become him”. It would be a better attitude to see the movies. Some movies however have molded a thief into a hero, it would be inappropriate. Some people like stories of romantic affairs, it is neither appropriate. Chinese girls have deeply contaminated by the love stories and indulged in the illusory world. If you would like to attain Buddhahood, you ought to abandon such things immediately. As another example, many people would introduce spots to have fun, Rinchen Dorjee Rinpoche would not be interested, nor would have an idea to visit the place some other time. Maybe, it is relevant to characteristics of Rinchen Dorjee Rinpoche.

Rinchen Dorjee Rinpoche had stayed in Taiwan for 21 years. But lots of places or spots are not yet visited, because the Rinpoche has no interest to have accompanies visit there. Wherever Rinchen Dorjee Rinpoche go is based on the causes and conditions. People at a certain area invite Rinchen Dorjee Rinpoche to come is an example. This way, our greedy desire would be decreased. Sometime ago, a lot of people said that there was a store selling alcohol could have vegetarian meals and the ambience was pretty good. Rinchen Dorjee Rinpoche did visit there once and said the Rinpoche would not go there any longer. If Rinchen Dorjee Rinpoche would not have visited once, they would be unwilling to give up. They thought while the other people were taking alcohol, we could be sitting there and have the vegetarian meals. However, they did not understand that you would be affected by the atmosphere and your heart could be affected. As mentioned earlier, anyone who hinders us to learn Buddhism should be avoided and apart from, as they are evil companions indeed.

Through this principle, if you take beyond those deserved would be greediness. Briefly speaking, don’t have illusion about certain things without foundation. Be realistic and solid. Whenever time to eat, just eat; whenever time to sleep, just sleep; go for your work as it should be. Study well when you should be. Don’t indulge in something that not yet happened or not existing. If you indulge in, it is greediness. Some said “Look, the son of that person is so good, why our son could not?”, “Look at other’s son, he is doing business but my son is useless. I’d like to give him fund for business.” Such as these are greediness. In daily living, we not only show the greediness in many aspects, and also cultivate greediness of the other people. Therefore, trouble and complexities are brought about again and again.

Don’t bid on lottery. One day, a person told that if he could earn the big prize, he would share the half to Rinchen Dorjee Rinpoche. The Rinchen said no, because it is of greediness. However, many people would like to make prayer to Boddhisattvas and say “If I win the prize, I would share a half with you. Help me!” So long as it is because of the help from Boddhisattva, why you don’t donate all of the prize? Put it simple, you intend to commit wrongdoings first, and then use the money to do good things. It’s similar. Therefore, a true Buddhist would not bid on such lotteries, even though it might only cost 100 dollars. Those who still would like to bid lottery should make offer instead. Don’t ever consider that you will win the prize. If you are predestined to become wealthy, you will become without bidding on lottery. Don’t cultivate your greediness via doing such things.

(22) All the manifested phenomena are resulted from our mind. Our mind essentially deserts all the ostensible. We should understand this truth so that our mind will never create such imagined phenomena. This is what a Buddhist should conduct himself.

The twenty-second principle is so profound that one hour of teaching would not be enough to get through it. Its meaning is what we see, hear, smell, and taste, including all matters that are manifested, is resulted from our mind. Why is the decoration of each individual’s house different? It’s because each individual’s thoughts are different, meaning our minds think dissimilarly. Consequently, the displayed environments appear differently. Buddha once enlightened that “all phenomena were resulted from our mind.” The earth and the universe are developed out of our mind, which is a true rather than false statement. The apartments you live are in the same building, but he way each owner decorated his apartment is distinctive. Why? You certainly would explain that everyone’s preference is different and everyone’s favorite color is also different. Nonetheless, how would one’s preference stem from? In fact, your preference reflects the environment in which your mind has accepted all that appears in your consciousness. That’s why, in Buddhist sutra, it has depicted that our mind is like a painter who can depict any phenomena for our sake. When we really see a painting, whether the subject of the painting is real or not? For instance, someone had pained some landscapes of mountains and rivers. When we see landscapes on the painting, whether the mountains and rivers are real in front of our eyes? No, they are not real. This example explains the case how we feel about the decoration of our apartments is indeed resulted from our thoughts; we make it up. It doesn’t mean the decoration will not change. Many people like to re-decorate their apartments; for instance, some women like to change the places of their sofas or those of the things in their kitchens. Such phenomenon is indicative of our mind is always changing, which would lead to the change of outside phenomena.

Buddhist sutra has taught us that our mind is like a painter. The phenomena we experience are the paintings of our mind. Therefore, we shouldn’t be attached and superstitious to the thought that what we see is correct, nor is it necessarily wrong. All that we feel and see is stemmed from the reflections of our mind after it accepted certain information. Our appearances, our ways of dressing ourselves, and even how we perceive the society is the reflection of our mind. However, as it comes to the understanding of the essence of our mind, it should desert all the ostensible. It means that our mind is originally steadfast. Long time ago since the beginningless time, our nature is firmly fixed. However, when our consciousness began to work, our mind has been ignited by consciousness so that some power of mind then ensued. Therefore, we should know that our mind essentially is unrelated to all kinds of matters and states of the world. Only after we are clear about this truth, our mind will discontinue reflecting all the phenomena.

The last two sentences suggest that when we genuinely understand how our mind functions, it’s possible that our mind can reinstate its original state, being steadfast. You’d naturally not carry out some vicious conducts. Simply speaking, you can leave the suffering ocean of birth and death. It’s like you mind will never be attached to some phenomena, without being attached to what you think is right or wrong. Since your mind will not choose correct nor incorrect side, no attachment will be developed in you. You’ll not be influenced by any outer or outer matters to create a world of your own imagination.

The world we live is contaminated or imaginative, and is not true. The so called “true world” is the Dharma Realm of one reality, which does not change eternally. As long as we could achieve such an attainment, we would not have affliction nor suffering in this realm. We need not have any happiness to pursue either. In this realm, our mind is in the immovable state. Such an experience is hard to explain, and unknown to you because you have not practice the meditative concentration yet. A similar example is that sometimes when we look at the sky by the sea or in the mountains, we feel suddenly our thought is open and mindless. This is actually the realm of mind. Isn’t comfortable? Unfortunately, it is gone when you want to pursue it, isn’t it? When you continue thinking of it, such a perception is gone, isn’t it?

What do we practice by learning Buddhism? We are practicing to find this feeling. Strictly, it is not the feeling. It is the original nature we possess. Why don’t we have it now? As what is taught in last practice, we are bound by our desire and greed. When the sun appears in the sky, the sky is in blue color, representing tranquility. When it is not cloudy, the sky looks like very clean as if there is no any contamination, isn’t it? That’s what our mind is actually. All of the contaminations in our mind are like the clouds in the sky which cover the sun. Once the wind blows away the clouds, the sun will become visible. That is our true nature, and practicing Buddhism is to blow away these clouds through the teachings of Buddha Dharma. Another saying is that our contaminated mind or nature is like a piece of white cloth that has been black contaminated. The practicing Buddhism is to wash the cloth clean through the teachings of Buddha Dharma to recover its natural white color. It is its true nature once it is recovered to be in white color without any contaminations.

We should clearly understand that all phenomena are created by our mind, and they are neither true nor eternal, or isn’t unchanging. Simply speaking, do not have attachment. Therefore, if you are attached to the love or must let your husband recovered from his illness, you both will be together in your next life. According what us depicted in Sutras, you might be a couple of doves or mandarin ducks. If both of this couple care their appearances very much, they definitely will be a couple of peacocks in next life.

Therefore, the key point of this practice is that we should accept the truth that all phenomena are created by the mind, are not real, and will change in the future. If we understand it clearly, our mind will not make us to do something evil, nor make us to do something virtuous, and is immovable. In this way, the reincarnation could be eradicated. Therefore, do not have attachment. Do not try to arrange what your future will be, what your son or daughter will be, whom your daughter should marry, or how well your son should study, …, etc. It is not to say these arrangements are not good, but instead, they are contaminated. No matter how well you arrange for them, their results might not be certainly good. Many parents feel pain in such an expectation.

Updated on December 5, 2009