Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

February 6, 2010

Rinchen Dorjee Rinpoche gave enlightenment to believers with Buddhism and helped them to relieve all kinds of suffering in the world at the Glorious Jewel Buddhist Center, Taipei. Additionally, at the venue, Rinchen Dorjee Rinpoche performed the auspicious Phowa ritual for the father of four disciples. Their father died several days ago because of an accident. Performing a Phowa ritual for any deceased who accidentally died would extremely exhaust a practitioner’s energy. Rinchen Dorjee Rinpoche saw the deceased’s karmic connection and merits were sufficient, and thereby compassionately conducted the practice to transfer the deceased’s consciousness without concerning his own well being.

February 7, 2010

His Eminence Rinchen Dorjee Rinpoche bestowed an auspicious Dorje Phurba puja at the Glorious Jewel Buddhist Center in Taipei. Originally, Rinchen Dorjee Rinpoche did not plan to perform any Dorje Phurba puja at the Glorious Jewel Buddhist Center in Taipei this year. Nevertheless, responding to a supplication of a disciple, Rinchen Dorjee Rinpoche compassionately conducted the puja today. In Tibet, Dorje Phurba puja would be practiced in many monasteries before each new year arrives. Every single thought you people generate throughout a year is evil and selfish, and Dorje Phurba can destroy your stubborn and evil heart.

Dorje Phurba is the wrathful form of Vajrasattva. Some people don’t understand the wrathful yidams in Tantric Buddhism and thereby consider them lacking mercy and compassion. In fact, when a yidam manifests its wrathful form, the yidam has no hatred in his heart at all but mercy and compassion. On the one hand, when the sentient beings have heavy karma, they won’t be able to take in soft words. Peaceful yidams who appear to be compassionate work better with gentler sentient beings, but wrathful yidams are needed to subdue those stubborn sentient beings whose habitual patterns accumulated in previous lives are stronger than diamonds. It is like the parents would adopt an angry attitude and show angry faces to their disobedient children who repeatedly refuse to take any advice. If they don’t get angry, the children will not be afraid of them. On the other hand, it is through becoming one of their kinds that the yidam may convert and convey them to salvation. The more virtuous a sentient being’s heart is, the better-looking he will be; The more evil a sentient being’s heart is, the uglier his face will be. A wrathful yidam manifests a look that is more evil and fearful than those of the sentient beings so as to make them scared. Thereby, these stubborn and malevolent beings can be subdued. This puja cannot be performed by ordinary masters, lamas, or khenpos. If one has not attained mercy and compassion realized in Emptiness, he will not be able to perform the puja successfully. Even if one practices it with difficulty, it will do harm to him instead.

In the activity category of Tantric Buddhism, Dorje Phurba is called Vajra Vidarana. Additionally, Dorje Phurba is the mind incarnation of Buddha Amitabha, Bodhisattva Manjusri, Bodhisattva Vajrapani, Bodhisattva Mahastamaprapta, and Yamantaka. Therefore, if one practices this puja, he will also be able to go to the pure land of Buddha Amitabha. Dorje Phurba has three heads, four arms, and a pair of wings. Some people see that the Buddhist statues in Tantric Buddhism have many arms and heads and thereby consider them having a connection with the statues of deities in Hinduism. As a matter of fact, such forms are related to the hearts of the sentient beings. The Buddhas and Bodhisattvas manifest forms in accordance with the hearts of the sentient beings. In the past, a powerful demon brought harm to many sentient beings. Vajrasattva then transformed himself to be a more powerful demon that resembled the demon and subdued it. That was the origin of Dorje Phurba. Padmasambhava, an important accomplished master in Tibetan Buddhism, used to practice Dorje Phurba to subdue devils during his retreat in the caves of Nepal.

The Dharma text of today’s puja was bestowed upon Rinchen Dorjee Rinpoche during the empowerment personally conducted by His Holiness Chetsang Rinpoche during his visit to Taiwan. This puja, an auspicious terma, was revealed by the great terton Ratna Lingpa and compiled by the 29th throne holder of the Drikung Kagyu Lineage, Tenzin Peme Gyaltsen Rinpoche. A terma is a Dharma text hidden in the waters, air, or stones by Padmasambhava before he departed from Tibet. Such a text will be found and revealed by a terton in later generations. In the history of Drikung Kagyu, the latest terton appeared in the early twentieth century and no other tertons have been found ever since. It can be seen that the merits of the sentient beings in this degenerate age are decreasing.

This puja is extremely difficult to perform. Normally, the practitioner must have a yidam from the Vajra Family and has to accomplish the practice of Vajrasattva. Besides, he has to attain the Siddhi of Spranbrala Yoga, the second stage in the Mahamudra practice of the Drikung Kagyu Lineage, so as to have enough meditative concentration to perform the puja. One who has achieved such a level of meditative concentration does not differentiate between the good and bad in worldly affairs.

As stated in the Dharma text, when a practitioner accomplishes the practice of Dorje Phurba, the room would shake violently, thunders would roar above the roof, and the substance of the food offerings to the yidam, Dorje Phurba, would be transformed. Once, Rinchen Dorjee Rinpoche practiced Dorje Phurba in a retreat. When Rinchen Dorjee Rinpoche was in accord with the yidam in his practice, every single one of those auspicious signs revealed, just as stated in the Dharma text.

A practitioner who has perfected the practice of Dorje Phurba will be auspicious, virtuous, wealthy, healthy, longevous, inexhaustibly powerful, and perfect till the end. The so-called auspiciousness doesn’t mean that one will have every worldly affair of his go smoothly. It means that everything of his regarding to the Buddhist teachings will go smoothly. Instead of commonly accepted ethics and morality, being virtuous actually refers to the merits and virtues that enable one to gain liberation from both birth and death. Ethics and morality change according to each distinctive people, culture, area, and time frame. Being wealthy doesn’t mean that one would own a lot of money, such as billions of dollars or many houses. Even with billions of dollars, these are merely numbers. Being truly wealthy means that one will have money whenever he needs it. At generating a thought to do something, he will then have the money to accomplish the task. Being longevous doesn’t mean that one would enjoy long life. It means good health instead. If one lives long without a healthy body, it will be in vain. Generally speaking, males begin to have problems in their prostate glands at the age of 45 and it serves as an indication of one’s poor health conditions. If a female had sexes with many different males when she is young, her menopause will thereby come earlier. It means that she doesn’t have good health. Don’t consider yourself young and do whatever you like. After unleashing his or her desires, one will consequently have health problems when he or she gets older. Because Rinchen Dorjee Rinpoche practices Dorje Phurba, his prostate glands remain problem-free even in his sixties and his health conditions are getting better. Although Rinchen Dorjee Rinpoche lives such a busy life every single day, his physical health still improves. It is because of the practice of Dorje Phurba, too. Being inexhaustibly powerful means that one will propagate the Buddhist teachings extensively and succeed in everything for the benefit of the sentient beings. Being perfect till the end means that all of the aforementioned would be perfectly achieved until the practitioner attains Buddhahood.

If one practices Dorje Phurba as the Dharma protector, the obstacles and karmic obstructions in his Buddhist study will be eliminated. Nothing will be able to harm him at all. He will have lots of disciples, a perfect family, a thriving political and religious career, and vast activities to propagate the Buddhist teachings. The so-called karmic obstructions refer to both evil and virtuous karma. With a perfect family, one will have harmony and agreement among his family members in the family setting. As a guru in a Buddhist study group, his disciples will multiply. For instance, Rinchen Dorjee Rinpoche drives away many disciples who violate their vows each year, but still more new disciples come to see refuge. With a thriving political and religious career, one would enjoy prosperity throughout his sec as a lineage holder and would have more and more disciples as a lineage guru. Just like the number of Rinchen Dorjee Rinpoche’s disciples continue to increase. Even though Rinchen Dorjee Rinpoche has been constantly driving people away, the number of his disciples still gets larger.

This Dorje Phurba puja is for helping all of you to: 1. eliminate the illness of mind, emotion, and brain 2. dispel any unknown diseases and cancers caused by ghosts, demons, dragons, and deities 3. avoid possible accidents affected by the yearly, monthly, daily or hourly conflicts. Conflict here means that your personal magnetic field is conflicted with that of the year, month, date or hour and by which brings you accidents. 4. be kept off natural disasters such as flood, fire, and earthquakes resulted from the changes of celestial bodies. Many disasters are related to the changes, such as approaching and disappearing, of celestial bodies. 5. be protected from being harmed by poisons or curses. 6. eliminate the accumulated karmic obstacles.

At the very beginning of the puja, the moment when Rinchen Dorjee Rinpoche ascended to the dharma seat and saw the torma of Dorje Phurba, a thought was aroused in Rinchen Dorjee Rinpoche’s mind and Dorje Phurba was arriving simultaneously. And then an earthquake occurred. About this, Rinchen Dorjee Rinpoche enlightened that the earthquake happening during a puja is supremely auspicious, and this kind of earthquake does not cause any casualty. This earthquake just happened is because the Yidam of Dorje Phurba was arriving.

Rinchen Dorjee Rinpoche had an audience with a couple. Previously, the wife had ever been hospitalized due to feeling dizzy, but her doctor could not find any reason. So her husband came to seek an audience with Rinchen Dorjee Rinpoche and Rinchen Dorjee Rinpoche bestowed blessings on the wife, moreover telling him his wife would be discharged from the hospital after fourteen days. Later on, as what Rinchen Dorjee Rinpoche had predicted, the wife was discharged from the hospital after exactly fourteen days. He knew that Rinchen Dorjee Rinpoche’s words worked. However, she fell down afterwards and broke her bone. Therefore, this was their second time to beg for an audience with Rinchen Dorjee Rinpoche. Again, Rinchen Dorjee Rinpoche gave them blessings. Yet the husband did not initiate any request for attending puja during these two meetings with Rinchen Dorjee Rinpoche. This was just due to his lack of causes and conditions.

On January 30th, the day of last weekly puja, a father of four Rinchen Dorjee Rinpoche’s disciples, fell down the stairway and then died. Yesterday these four disciples came to beseech Rinchen Dorjee Rinpoche for help. Rinchen Dorjee Rinpoche told them Rinchen Dorjee Rinpoche would transfer their father’s consciousness during today’s Dorje Phurba puja. However, at a later moment, a thought just came to Rinchen Dorjee Rinpoche, and Rinchen Dorjee Rinpoche immediately started to conduct the auspicious Phowa ritual on the spot to help their father. Normally, it is impossible for the sentient beings that die from an accident to obtain the help of Phowa. No Buddhist practitioner dares to conduct it for them. As the sentient beings that accidentally die must have heavy karma of killing, it will take enormous efforts for any practitioner to conduct Phowa ritual for them. The practitioner has to give up everything to conduct the ritual for them. Perhaps the practitioner will die from it.

The reason for Rinchen Dorjee Rinpoche to conduct Phowa ritual for their father lies in that: after the puja last week, these four disciples were informed that their father fell down so they sought audience with Rinchen Dorjee Rinpoche for help. Rinchen Dorjee Rinpoche told them their father did not have a risk of losing life. But, on the contrary, their father just died the next day. Even so, they did not lose their faith and still possessed sufficient faith and reverence in Rinchen Dorjee Rinpoche. They again respectfully came to implore Rinchen Dorjee Rinpoche for help. Because of such reverence, their father’s merits were able to be accumulated. It is not necessarily for a disciple to obtain the help of Phowa ritual. Likewise, it is not necessarily for a non-disciple to be refused a Phowa ritual. Whether or not one could obtain the help of Phowa is all related to his merits, causes and conditions, and related to the reverence of his offspring to the Three Jewels, and whether they could accumulate merits for the deceased.

If the case happened to some other people, they may say guru is not efficacious anymore, by which shows no faith in the guru. A Rinpoche once had told Rinchen Dorjee Rinpoche a story: there was a person from whose possessions were stolen. He went to make an offering to his guru and prayed his guru to help find his possessions. After his guru conducted dharma rituals, the stolen object was not found yet. Further, the person took more fortunes to make an offering to his guru again and asked for help of conducting dharma ritual for another time. A few days later, the thief initiatively returned the stolen objects to the owner. What the person’s behaviors showed the true reverence, as he never ever doubted his guru’s ability of helping him. What he did is to make repentance, thinking that he did not have sufficient merits.

Rinchen Dorjee Rinpoche first told these four disciples their father’s life was not on the brink of danger. However, the life here does not mean the longevity of this life, but the lives after death. Rinchen Dorjee Rinpoche helped to transfer their father’s consciousness to the Pure Land, cut off reincarnation, neither being reborn nor dying. Hence, their father will not have any danger in life anymore.

At first they reported the wrong Chinese Zodiac sign of their father. Or, it was that Rinchen Dorjee Rinpoche misheard. Without merits, even the Chinese Zodiac sign will be misheard by Rinchen Dorjee Rinpoche, and it was due to the obstruction of one’s karmic creditors. Why does Rinchen Dorjee Rinpoche need to know a deceased’s Chinese Zodiac sign when Rinchen Dorjee Rinpoche is about to help the deceased? This is because many people have the same name. However, there are much fewer people with same name and share the same sign. Hence, if the sign is known, it will quickly help to find that person. It is stated in the Sutra that after Buddha Sakyamuni attained Buddhahood, the twelve animals came together to seek refuge under the Buddha. The twelve zodiac animal signs represent our karma and our habitual behaviors from the past lives. Therefore, Chinese use the zodiac animal signs to symbolize that all the human beings share the same karma and habitual behaviors with those twelve animals.

When teaching the disciples, Rinchen Dorjee Rinpoche sometimes will deliberately say something that will make you think it is wrong to see your reactions. Sometimes, it may be that the dharma protector let Rinchen Dorjee Rinpoche say such things in order to test the disciples. Rinchen Dorjee Rinpoche hearing the Chinese Zodiac sign of a disciple’s father wrong was also in fact the dharma protector’s blessings; this was to see what their reactions would be. They did not lose the faith and still made offerings to Rinchen Dorjee Rinpoche; their reactions let the virtues of their father arise. If you feel that Rinchen Dorjee Rinpoche’s words are right or wrong, you are wrong either way; if you feel they are right, it is because you think Rinchen Dorjee Rinpoche’s words will benefit you; if you feel they are wrong, it is because Rinchen Dorjee Rinpoche’s words are different than what you think. Actually, every sentence Rinchen Dorjee Rinpoche has said will help you.

After conducting the Phowa dharma, Rinchen Dorjee Rinpoche had told the four disciples that there should be some hairs dropped from their father’s head. This morning, the four disciples opened the freezer to check their father’s remains. Because their father had less hair, there were only a few hairs lost. But the skin around the crown of their father’s head showed a charred color and there was also a small hole 2mm in diameter; the depressed hole can be felt when being touched by hand. When Rinchen Dorjee Rinpoche had conducted the Phowa at the venue, the remains of their father had been placed in a freezer made of stainless steel; however, the energy of the Phowa had been able to penetrate the thick freezer and burn a hole on top of the deceased’s head from such a remote distance; this was because Rinchen Dorjee Rinpoche had used the strength of “fire” to push the deceased’s soul out of his body. Thus, we had witnessed the auspiciousness of Rinchen Dorjee Rinpoche’s great ability. Rinchen Dorjee Rinpoche has such great abilities. If you cannot do this like Rinchen Dorjee Rinpoche has performed, you are not qualified to criticize anything Rinchen Dorjee Rinpoche has done.

Thereafter, Rinchen Dorjee Rinpoche began to conduct the dharma. First, it was the preliminary practice including arousing bodhicitta, making vows, and offering. Then the dharma conduction entered the main practice including reciting mantras and transferring consciousnesses. Finally, the main practice was followed by making dedication prayers. During the dharma conduction, Rinchen Dorjee Rinpoche asked all attendees to recite three times the names of the people that they would like Dorje Phurba to protect.

While reciting the mantras in the puja, Rinchen Dorjee Rinpoche uttered several times an extremely low and forceful sound resembling that of roaring thunders and a breathing sound similar to that of a roaring lion. With vertical eyebrows, bulging eyes, extending mouth and immensely fierce facial expressions, Rinchen Dorjee Rinpoche’s look was exactly the same as the wrathful look of Dorje Phurba. At the same time, Rinchen Dorjee Rinpoche’s face and neck slowly turned from left to right as if inspecting the attendees; Rinchen Dorjee Rinpoche’s body and both arms also turned slowly with both hands signing mudras. All of these served as the auspicious signs that indicated Rinchen Dorjee Rinpoche’s combination with the yidam. The aforementioned sounds and look couldn’t possibly be created by a person on purpose. The attendees all felt great shock at the fierce power of the arrival of Dorje Phurba. During the puja, nobody walked or made any sound at the venue. Even the babies who had cried constantly didn’t cry at all during the puja. How incredible the influential power was! From this, it could be seen that the blessing power of Rinchen Dorjee Rinpoche was so great as to help the sentient beings to eliminate obstacles in their Buddhist study and innumerable sentient beings shall be benefited.

During the puja, every attendee received a pack of offering refreshments blessed by Rinchen Dorjee Rinpoche and attained a rare and auspicious opportunity to eat with Buddhas and Bodhisattvas. Rinchen Dorjee Rinpoche compassionately let all attendees approach the Mandala one by one and personally blessed each one with a Phurba (ritual dagger) for nearly one-thousand people. All people were also bestowed the rare and precious nectar and nectar pills.

After the perfect completion of performing the dharma, Rinchen Dorjee Rinpoche then enlightened us that today’s puja was the last puja of Glorious Jewel Buddhist Center in this Year of the Ox. The next year is the Year of the Tiger which will be a very turbulent year, politically and economically, with continuous natural and man-made disasters and wars.

After today’s puja, if you still do not believe in the law of cause and effect, do not repent, and continue to do evil deeds, you will be involved in the whirlwind of bad common karma. Last week, Rinchen Dorjee Rinpoche had heard a bizarre traffic accident. The accident had been caused by a car driving onto the viaduct in a direction opposite to the flow of traffic and colliding with another car. The driver of the car driving opposite to the flow of traffic was simply injured, but there were two people died in the other car that was hit. Who would think that there would have someone driving opposite to the traffic direction on the viaduct and the accident was happened at six o’clock in the morning, and the two people died accidentally were all well-behaved office workers. Rinchen Dorjee Rinpoche enlightened us that these two people died because they have the killing karma accumulated from past lifetimes and the time has come for them to die.

You should not lie anymore. If you lie, you will be cheated each time. If you do not believe this, you do not believe in the law of cause and effect. No matter believing in what religion or whether believing in Buddhism or not, one should know one thing: people will die. The concept of impermanence is the most special teaching in Buddhism; other religions do not mention it. Only can Buddhism help you reduce or even eliminate your mental and physical sufferings at the time of your death. Maybe in other religions, as long as you believe in the god, the fear in your mind can be reduced, but there is no way to reduce your physical suffering.

This lunar year is almost gone, meaning your life and the time to learn Buddhism has been a year shorter. Regardless of your age, everyone will have to face death. All animals and organisms, including insects, would be in much pain when dying. No one wants to die. The average life span is about seventy years old. When you live up to seventy years of age, you’d want to extend your life to eighty. When you reach eighty, you’d want to live to ninety.

After attending this puja, it doesn’t mean everything related to you will change to the better. The benefits you’d gain from participating today’s puja performed by Rinchen Dorjee Rinpoche are not for you to enjoy yourselves but to obtain the cause and condition which will let you die without pain in this life. Rinchen Dorjee Rinpoche hoped you can follow his teachings, change your previous mode of thinking and ways of doing things, believe in the law of cause and effect and arouse repentance in your heart. If you can’t change your behaviors next year, this puja will not be effective to you. Don’t wait until the minute you die to be regretful. If you had made mistakes and were discovered, don’t deny it. Nor should you keep deceiving others. If you can’t change your cheating behaviors, you’ll be deceived in the future. Don’t disbelieve in the law of cause and effect. It will be in vain if Buddha Dharma can’t be applied to your daily life.

Some of you would become fearful when witnessing the wrathful deity, which means you are burdened with profound karma. Some might feel joyful when seeing the wrathful deity; it means you’ve been doing less evil deeds now. Some might become tearful, indicating you rarely made repentance before but now you do. Hardly do you know your own mistakes most of the time. The wrathful manifestation is one of the various ways Buddhas and Bodhisattvas attempt to help sentient beings.

After attending today’s puja, some of you will have a good night sleep, some will not, and some will dream a lot. The dream right before you wake up will be relevant to your Buddhist practices. The performer of Dorje Phurba puja must be a Bodhisattva who at least has achieved the level of a clean and pure mind. In other words, the performer must be a Bodhisattva having at least obtained the first level. Since the puja was performed by a Bodhisattva, there will be some reactions in response to your participation. Thus, you’ll have some dreams tonight, being good or bad, which will be beneficial to you. Do not think that you’ll dream of the deity. If you’d be fearful when seeing the wrathful manifestation, you’ll be frightened to death to really have a vision of the real deity. In Ratnakuta Sutra, Buddha Sakyamuni stated that the signs in the dreams of many practitioners in Bodhisattva’s path refer to different meanings.

Rinchen Dorjee Rinpoche is capable of penetrating stainless steel and making a hole on a human’s scull. So you shouldn’t deceive Rinchen Dorjee Rinpoche anymore. You should believe in Buddha Dharma. No believing in Buddha Dharma will do you no good. Your guru, Buddhas and Bodhisattvas are all very compassionate. Yet, you shouldn’t take advantage of Rinchen Dorjee Rinpoche’s compassion. It is not that your guru, Buddhas or Bodhisattvas will get angry at you. They won’t. It is your karmic creditors and even your ancestors of many generations will be mad because you’d take advantage of such a virtuous person.

It is wrong to threaten your family to attend pujas. Whether going to pujas or not is related to one’s cause and condition and to the law of cause and effect. If your family don’t want to attend pujas, it is because your karma of past lifetimes. You should repent on your own evil deeds. Those who are not willing to listen to Buddha Dharma are people with too much karma of killing.

Activities of socializing with others, singing, and loving to enjoy yourselves are all consuming your virtues. The more you like having fun, the more quickly your virtues will be consumed. Rinchen Dorjee Rinpoche has not been inclined to have fun since his childhood. This was because Rinchen Dorjee Rinpoche’s father had been very strict in upbringing Rinchen Dorjee Rinpoche. When being a child, during holidays, Rinchen Dorjee Rinpoche even had to wax the refrigerator, wipe the Buddha tables, and sweep the floor, and so on. As a grown-up, Rinchen Dorjee Rinpoche seldom went to socialize or have fun with friends. Although some people may think that Rinchen Dorjee Rinpoche was somewhat eccentric or a bit unreasonable, Rinchen Dorjee Rinpoche still has kept friends and has retained all his virtues.

During the ceremony, a believer was distracted and looking at some other people. Rinchen Dorjee Rinpoche immediately scolded on the believer and said that one has to be fully concentrated in the puja, in reverence for being here. If the believer has any uncertainty on the puja, the believer could simply go away. Why do you always have distracting thoughts? It is due to your heavy greediness. By attending the Dorje Phurba puja, your mind which is full of greediness, hatred, and ignorance could stay in peace and clean temporarily. Later, another believer raised her legs, Rinchen Dorjee Rinpoche also scolded that everybody ought to pay full respect toward the Triple Gems all the time.

Rinchen Dorjee Rinpoche said that in year 2006, the Rinpoche was accompanied by five hundred disciples to attend the birthday ceremony for His Holiness Chetsang Rinpoche. At that time, His Holiness had ever said that it looked as if a general was leading a troop of solders. Indeed, Rinchen Dorjee Rinpoche was a general in one of his previous lifetimes. That is part of the reason why the teachings here in the Glorious Jewel Buddhist Center is so vigorous, and the Rinpoche would not give nice words to please you. If you are virtuous enough, you would have been already in the pure land. Therefore, Rinchen Dorjee Rinpoche is always straight to the point of your problems and would give you no pleasant words. As in the Vajrayana tradition, the Rinpoche gives teachings in a style that is agile yet very powerful and has no regards of your comments. However, at the other side, Rinchen Dorjee Rinpoche is considerate in all aspects. As long as the Buddhist precepts would not be violated, Rinchen Dorjee Rinpoche would help you whenever the conditions are appropriate.

It has been no easy that a lay Rinpoche could appear in the world; such a chance takes perhaps one or two hundred years. A lay person would have pretty many worldly affairs and troubles to deal with; therefore, it is immensely difficult to attain the stage of Rinpoche. Nonetheless, as long as the foundation was built solid enough, you will be able to attain the accomplishment through the same method of practices.

Being able to attend such a rare puja, everybody has to cherish it. You ought to cherish the causes and conditions that Rinchen Dorjee Rinpoche introduced for you. To make it further clear, cherishing the connections does not refer to how good you treat the others. Instead, you cherish the connections so that you’d endeavor to continuously create the virtuous causes and conditions in the ways Buddha, Bodhisattvas and the guru generated for you.

February 13, 2010

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

February 14, 2010

The His Eminence Rinchen Dorjee Rinpoche conducted the auspicious puja of “Thirty-five Buddhas Repentance Ceremony” and Jambhala Dharma at the Glorious Jewel Buddhist Center, Taipei. It is a Chinese custom to attend Buddhist ceremonies on the first day of Luna New Year. Many temples would hold a variety of repentance ceremonies such as Avalokiteshvara Repentance Ceremony, Thousand Buddhas Repentance Ceremony, Emperor Liang Jeweled Repentance Ceremony, and Water Ceremony. These repentance dharma, however, were not personally taught by Buddha Sakyamuni but written by later Buddhist practitioners. The dharma of “Thirty-five Buddhas Repentance Ceremony”, depicted in Ratnakuta Sutra, is the only one dharma taught by Buddha Sakyamuni, so the blessing is particularly powerful. For practitioners of Vajrayana and Bodhisattva path, this repentance dharma would be particularly beneficial.

Although Rinchen Dorjee Rinpoche has given enlightenment about the importance of making repentance for many times, Rinpoche will once again explain it. One of the two meanings that repentance comprises refers to acknowledging, coping with, and being responsible for the consequences of whatever one has done. The other meaning refers that one will never commit the same mistakes again. Only making repentance with the mind of these two meanings achieves the true repentance.

The ritual of thirty-five Buddhas Repentance Ceremony is a terma which can’t be practiced by ordinary people. The dharma was hard obtained. Many years ago, Rinchen Dorjee Rinpoche had acquired the dharma text of the ritual of thrity-five Buddhas Repentance. A few years later, Rinchen Dorjee Rinpoche obtained the thangka you now saw at the mandala. Later after happening to see the text of thrity-five Buddhas Repentance that Buddha Sakyamuni taught in Ratnakuta Sutra, Rinchen Dorjee Rinpoche revised previous dharma text. At last, Rinchen Dorjee Rinpoche supplicated H. H. Chetsang Rinpoche for the permission of performing dharma and then received the grant from H. H. Chetsang Rinpoche. It’s clear that the dharma wasn’t obtained easily. If one has not accumulated sufficient merits, such dharma will not be passed to him.

Performing the Thirty-five Buddhas Repentance Ritual will help eliminate your karmic obstacles. Elimination of your karmic obstacles doesn’t mean that you’ll be healthier, your luck will be better, the relationship with consort will become harmonious, and the school performance of your children will be improved, as you hope. The so-called karmic obstacles refer to any bad and virtuous karma that will hinder you from learning Buddha Dharma. For instance, not being able to come the puja on the first day of Lunar New Year is resulted from a kind of karmic obstacles. “Karma” is a kind of power, or the energy from the view point of physics. There are three categories of karma: evil, virtuous and ineffectual. Breathing and walking is a kind of ineffectual karma. But your stepping onto a small insect to death would result in bad karma. In the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows, it states that every single thought arising in people’s mind can result in karma and crime. If a man’s karma can be represented by solid objects, these karma objects are so large that they still can’t be packed into the immense space such as the universe. All we have been doing every single day would result in bad karma. What we do will rarely result in virtuous karma.

The elimination of karmic obstacles doesn’t mean that your karma simply vanishes, nor does it mean that bad things will not happen. Instead, it means even if karmic fruit ripen, such situation will not interfere with your mind. Several days ago, Rinchen Dorjee Rinpoche accidentally had his finger cut and the wound emitted blood about half size of his thumb nail, but Rinpoche didn’t feel any pain. The wound was healed quickly and left no scar at all. Take another example. Rinchen Dorjee Rinpoche went to a dentist for a root canal. Before the treatment, Rinchen Dorjee Rinpoche had five injections of anesthesia. But after the treatment done and the opening being sealed, the dentist didn’t write prescription of any anti-inflammatory drugs and pain killers. Moreover, after visiting the dentist, Richen Dorjee Rinpoche immediately went back to his office to work without feeling any pain. Many of you had experienced the pain of root canal, but none can sustain the after-treatment pain without taking any anti-inflammatory drugs and pain killers. This is because Rinchen Dorjee Rinpoche’s karma obstacles had been cleared. Thus, even if the karmic fruit ripen to appear, it would not affect Rinchen Dorjee Rinpoche’s mind. Some may think Rinchen Dorjee Rinpoche had hypnotized himself. It’s not true. If any hypnosis was used, Rinchen Dorjee Rinpoche didn’t have to be injected with five shots of anesthesia. It is that Rinchen Dorjee Rinpoche can mediate a bit to change the internal combination of objects and therefore the gum didn’t inflame and he didn’t feel pain. Rinchen Dorjee Rinpoche didn’t just use words to infer and explain Buddha Dharma, but demonstrated how karmic fruit manifest with his physical conditions.

Do not think that your illness or familial discord is karmic retribution. It’s just the retribution of the blossoming stage, even the death caused by accidents is the retribution of the blossoming stage. The true karmic retribution appears in your next life. Those who were killed in accidents are with heavy karma of killing, so they would fall into hells after passing away. Prostrating to make repentance can only change the taste of your fruit retribution, but can’t make it disappear. Some with the kind of fruit retribution of falling into hells will still fall into hells, but he will stay there with a very short period of time and ascend immediately. You shouldn’t be afraid of pain, if you want to be responsible for what you have done. Many practitioners of previous generations would have to experience a great deal of sufferings so that they would know how it feels to be in sufferings and be able to help others refrain from sufferings. Only those who with enough merits is capable of taking pain; you are all leading a very comfortable life. Your unwilling to take pain is the behavior of your irresponsible for what you have done. If you don’t dare to use physical pain to pay back your karmic debts, your karmic debts will be accumulating more and more gradually.

The law of cause and effect is certain; you’ll certainly harvest the karmic fruit from the karmic cause you’d planted. Bleeding is caused by the karma of killing; therefore, Rinchen Dorjee Rinpoche felt joyful when he had his finger cut and bled. It is because Rinchen Dorjee Rinpoche was paying back his karmic debts. Cavities of your teeth were the manifestation of, in the past, badmouthing others and causing others’ pain or biting flesh of sentient beings with your teeth. Similarly, bad breath is not resulted from one’s illness in stomach, nor is it resulted from dental problems. Instead, bad breath is due to one’s badmouthing and making others’ feel uncomfortable. All theses have to be pay back. Even for Rinchen Dorjee Rinpoche who has attained such a level of great achievement would still be injured, not to mention you. If you think after attending the puja your bad karmic fruit will vanish, the virtuous cause of your attending today’s puja will disappear, too.

Rather than inventing new theory, Lord Buddha had only stated the extant principles of the universe. All sentient beings are with the same quality as Lord Buddha, but sentient beings don’t know how to practice Buddha Dharma. So Lord Buddha taught us his experience of how to do it. Comparatively, after making repentance, non-Buddhists would leave the responsibility to their “god” and have their “god” to endorse it. Some people don’t believe in what Buddha had taught, thinking that they don’t have to diligently practice Buddha Dharma because they can’t perceive hells and don’t know the situations of hells. They’d ignorantly live their entire life. Believing it or not, the law of cause and effect will still function. You don’t have to experience hells after you die. In fact, years prior to you’d die, the suffering you experience will show where you’ll go after death.

You really should stop consuming meat and drinking alcohol. If you can’t follow Rinchen Dorjee Rinpoche’s teachings, please do not come to the venue anymore. If you continue to eat meat, you’ll definitely fall into hells in the future. If you don’t change your conducts, Rinchen Dorjee Rinpoche will have to terminate your permission to come.

At the ceremony taking refuge, one of the five precepts all disciples were taught to observe is prohibition from drinking alcohol. The consequence of drinking alcohol is entering into the hell of feces after you pass away. You all know that alcohol will make you lose your minds. When you are off your heads, your greediness, hatred, and ignorance will certainly increase. Someone may argue that, in Esoteric Buddhism, there exists wine offering in some rituals. Yet in entire Drikung Kagyu Lineage there is no wine offering. Even if wine offering is stated in any dharma text, there will be no alcohol provided in ceremonies. Practices of Esoteric Buddhism are divided into four levels: Kriyayoga, Charyayoga, Yoga, and Anuttarayoga Tantra. The practice of wine offering will not be deployed until practitioners can perform the dharma of Anuttarayoga Tantra. Moreover, even if it looks like using wine to make offering, the offering doesn’t taste like wine. In fact, it is not wine at all. There is a different meaning. Since you have not learned Esoteric Buddhism, the meaning of it can’t be explained to you.

Nowadays, up to 95% of sick people have the problems of incontinence prior to the time of dying, which appear the image of falling to Hell of Faeces. One who has incontinence is because his gas is not enough and he is unable to hold it. Those who obtain Rinchen Dorjee Rinpoche’s blessings do not have this kind of conditions. It is because their karmic creditors all obtain transference. (Some dharma masters of Exoteric Buddhism are not sure to what extent of Buddhist practice they have attained. They are afraid they have not attained achievement so that after they get to know they are going to die, they would stop having food for one to two months for purging their bodies to avoid having incontinence and falling to hell.) Those who lose their consciousness and become mentally deranged would get rebirth in the animal realm.

A few days ago, a father of four disciples died in accident. Due to the four disciples’ reverence, faith and absolute surrender to guru, in that even Rinchen Dorjee Rinpoche said their father would not die yet but died. Instead of thinking Rinchen Dorjee Rinpoche inefficacious, they kept praying for Rinchen Dorjee Rinpoche, which showed their faith. They also knew taking their father’s possessions to make an offering to Rinchen Dorjee Rinpoche. Thus, their father obtained the auspicious Phowa ritual conducted by Rinchen Dorjee Rinpoche. Buddha-Dharma could not be comprehended by your human brain. At the almost same point of time, another disciple’s father-in-law passed away in accident, too. However, her husband did not believe in Rinchen Dorjee Rinpoche. Even though this female disciple has a deep faith in Rinchen Dorjee Rinpoche, lacking of the lineal dependent’s belief, the deceased one did not obtain the help of Phowa ritual. Although he obtained Rinchen Dorjee Rinpoche’s help and there appeared a small hole in his crown of head after cremation,he did not get rebirth in the Pure Land.

Rinchen Dorjee Rinpoche put on the Gampopa Hat and proceeded the rituals for repentance. Rinchen Dorjee Rinpoche asked attendees to loudly speak out one’s faults to make repentance. Many of the attendees shed bitter tears during the process of making repentance.

Rinchen Dorjee Rinpoche bestowed the enlightenment: today is the first day of the Chinese New Year. Normally in Chinese culture it is not a good thing to cry during the period of the New Year. However, offering heartfelt words of repentance is helpful for your future. Some people who did not shed bitter tears and whose fine hairs did not stand on end did not make a true repentance just now. Therefore, it would not be helpful for them even though they attended the puja. Making repentance could be classified into three levels: the first one is to feel deep grief in heart and shed tears; to the second level, one would shed bitter tears and the fine hairs stand on end; to the third level, one would constantly feel deep sorrow, his find hairs stand on end, and even his eyes would bleed.

When we hear of others making mistakes, we ought to sympathize with them, but not to forgive or pardon them. Some people asked the punished disciples about the reasons of being punished by Rinchen Dorjee Rinpoche. It is inappropriate. Euphemistically speaking they do it for preventing themselves from making same mistakes by knowing others’ mistakes. In fact, however, there is no need to know others’ mistakes for preventing themselves from making same mistakes. How could one make a mistake if one corrects himself and acts in accordance with Rinchen Dorjee Rinpoche’s teachings, with each and every thought of benefiting sentient beings? We ought to inspect inwards our faults, not only seeing others. The Sixth Patriarch Hui Neng has ever said: a true practitioner does not see the faults of others. See self own faults but not others’. Being angered means that one’s Buddhist cultivation still has room to improve. One who still says he has no idea where he is wrong but merely sees others’ faults in his eyes, hears of others’ wrongdoings in his ears, and thinks all faults should be others does not repents at all. If you had no fault, you would have sat on a dharma seat, like Rinchen Dorjee Rinpoche, and would not anymore sit below being crowded. Rinchen Dorjee Rinpoche makes no more a mistake since Rinchen Dorjee Rinpoche has laid such a strong foundation of making repentance. You continue to make mistakes because you have not made sincere repentance, thought you were wrong or had no idea what you had done wrong.

“The Ten Non-Meritorious Deeds”, which was mentioned in the dharma text of the previous section and are also the opposite of the Ten Meritorious Deeds, are related to actions such as killing, stealing, committing adultery, harsh speech, slandering, frivolous words, lying, greediness, hatred, and delusion. That we obtain the human body in this life is the karmic retribution resulting from the perfect practice of the Ten Meritorious Deeds in past lives. You have the opportunity of learning and cultivating Buddhism is because that you have ever observed the Five Precepts. It is stated in the Sutra that besides the Southern dvipa, there are another three dvipas, and in which there would be totally seven Buddhas abide. Buddha Sakyamuni is the fifth Buddha, and the dharma age would last for twelve thousand years. Bodhisattva Maitreya would be the sixth Buddha, who will abide in this world after fifty-six hundred million years. That you are able to attend this puja today means you definitely learned and cultivated Buddhism in the previous lifetimes. You might not learn it from the previous Buddhas but possibly from the disciples of the Buddhas. Having not made clear the purpose of Buddhism cultivation, you came here again. If you do not diligently correct yourselves now, you probably have to wait for the long time of fifty-six hundred million years. Yunga Rinpoche ever said that tantric dharma would last for less than seven hundred years henceforth on earth. That is, after seven hundred years, the sentient beings would have too few merits to learn tantric dharma. Rinchen Dorjee Rinpoche holds such many pujas, in hope of prolonging the time of tantric dharma. It is exactly the tantric dharma that Rinchen Dorjee Rinpoche performed to pierce through a hole on crown of the deceased’s head and transfer his consciousness to the Pure Land. Phowa is a tantric dharma. By performing it, Rinchen Dorjee Rinpoche pierced through a hole on crown of head of the deceased whose body was laid inside a stainless steel refrigerator. Generally, the operation of refrigerator with the electric power created an energy field inside. It was so marvelous that the power of Phowa could passed through the energy field.

Do not make use of Buddhas and Bodhisattvas to stop you and your couple’s from arguing. To attend puja is to help you create the causes and conditions of learning and cultivating Buddhism, not to make you stop quarrel. Whether there is a quarrel, or, on the contrary, harmony in your home is related to your own karmic power, your causes and conditions, and the ways of your dealing with things. Some people make others feel sympathy for them by talking about they are hit by their husband. Morally or legally, hitting a person is not allowed. However, you got in a relationship with him when he did not hit you before. For what reason he developed this kind of person, you have to think about it and introspect. If one exerts himself on Buddhism cultivation, one’s family situations will change. But do not think it an enjoyment of family happiness for your accompanying children, being on call always. The Buddha does not oppose the family joy, but one is not supposed to increase one’s greed. Your children do not belong to you, and your responsibility for them just ends while they grow up to an adult. While they are under age, you are responsible to take care of them and provide them education. After they grow up, you just let them go. Do not merely involve yourself in earning money. Spend some time with your children, but do manage them in all aspects. Your children will feel bothered if you chatter endlessly. On the contrary, it takes effect for a timely reminder. Moreover, not paying attention on your work, deceiving your boss, or careless dealing with your jobs and making your boss lose money etc. would generate the related karmic effect.

It would be best for one to repay one’s debts and cultivates Buddhism at the same time. One’s debts, no matter his debts of love or financial debts, will be paid off some day. After attending this puja, it is not necessarily that you will have no problem or everything will be fine. Contrarily, some parts of your debts would be paid off this year. If you do not meet any problem in your whole life, I will not congratulate you on that, as that means your evil karma is added on by its interest. If one keeps awaiting, and then in hell, one will not be able to repay anymore.

You shall cherish the opportunity of attending the puja today. After you repentantly made the confession by speaking out what you have done wrong, the pressure was released. However, if you make the same mistake, the power of making repentance will disappear. Do not consider making repentance again in the next year. You may be unable to come here then. Making repentance is like depositing money in the bank. Making same mistakes, however, is like that the deposited money is all confiscated.

After conducting Thirty-five Buddhas of Confession, Rinchen Dorjee Rinpoche then continued to perform the Black Jambhala Practice and said that it would be conducted in vain if one had failed to express verbal repentance in sincerity during the preceding Thirty-five Buddhas of Confession.

The Black Jambhala Practice is a terma bestowed by Padmasambhava and a common practice among the four major schools of Tibetan Buddhism. A terma is not a practice transmitted by any human being, but directly by the Buddhas, Bodhisattvas, and Dharma protectors, such as Buddha Amitabha and Bodhisattva Avalokiteshvara. Black Jambhala belongs to the family of Dharma protectors and manifests a wrathful form. Wrathful yidams carry out activities of wrath, whereas peaceful yidams we usually see carry out activities of peace. The wrathful form is shown in order to subdue some ghosts that might rob wealth. Black Jambhala is a Dharma protector of Buddha Akshobhya, but only follows the instructions of Bodhisattva Avalokiteshvara. Therefore, one who performs the Black Jambhala Practice must have profound karmic connection with Bodhisattva Avalokiteshvara. Due to the fact that the attendees did not have much karmic connection with Bodhisattva Avalokiteshvara, Rinchen Dorjee Rinpoche first led the group in an abridged practice of Bodhisattva Avalokiteshvara and recited the Six Syllable Mantra. Besides, the practice of this terma has to be conducted in the morning and wouldn’t be efficacious if conducted in the afternoon.

Black Jambhala is at the eighth stage of a Bodhisattva’s enlightenment, two stages behind a Bodhisattva at the tenth stage of enlightenment. Thereby, Black Jambhala still has habitual patterns as well as attachment. So, if you do not carry out virtuous deeds, Dharma protectors will not come help you. Without attaining mercy and compassion realized in Emptiness and aspiration Bodhichitta, the guru would conduct a vain practice even with his recitation. It is not a practice for ordinary masters, lamas, or Khenpos. One has to accord to Bodhisattva Avalokiteshvara in practice first before he can help others. The term “to accord to” refers to the fact that one shares the same philosophy and ideas with another. Only in such a circumstance would Black Jambhala come. If one does not show repentance, the practice will be conducted in vain.

Some people criticize that the Jambhala Practices in Tantric Buddhism are conducted due to a desire for wealth. Such a remark is incorrect. The purpose of the Jambhala Practices is to accumulate the provisions for one’s Buddhist study. Both the laity and the ordained people need wealth. If you do a retreat, you will need money to purchase bread to eat, too. Both health and life are needed at the same time. Nevertheless, the ordained must not ask for wealth. Without life, one would not have health, and his wealth would thereby be useless. Even when one has life, he would still be unable to survive without wealth, for wealth can nurture one’s life. Unlike ordinary people, Rinchen Dorjee Rinpoche does not plan to get a certain amount of money or property by any age in his life. The only plan Rinchen Dorjee Rinpoche has is to repay his debts if there is any.

If you plan to lend money to others, do not plan to get the money back. If you want the money back, do not even lend it to others, then. The most unworthy thing to do is to have quarrels with others over money issues. Do not give security for others easily. Many people eventually fail to fulfill their promises after giving security for others. In terms of the law of cause and effect, to give security is just like lending money others. When you spend money, do not spend more than what you have. Money is a matter that comes and goes. In the past, some lottery winners spent all of their billions of dollars within only several years because they used the money carelessly. If one has such money, it will be better if he makes offerings with it.

Nowadays, many of you carry out matters that exceed your capabilities, such as mortgages and credit card debt. Someone even came to Rinchen Dorjee Rinpoche for help because she could not meet mortgage payments. By claiming that she had purchased the house for her parents, she wanted Rinchen Dorjee Rinpoche to bless and help her. Rinchen Dorjee Rinpoche said that it had been she had made the decision. If she is unable to meet the payments, she may as well speak to her bank and give the house to it. Everything will be fine, then, won’t it?

Wealth can be categorized as either worldly or Dharma wealth. Worldly wealth is wealth that a person is supposed to have in his life. Nonetheless, if he commits evil deeds, his wealth might be robbed. Instead of falling victim to a scam, you can be robbed by a kind of ghost. Many people have employed means through other religions to ask money from ghosts or deities. If you still have wealth in your current life, the wealth carried by the five ghosts is probably from your future possessions, which you are supposed to have in your life, for you to use beforehand. Another way is to get all your wealth accumulated in previous lives for you to spend in this life, and you won’t have any wealth left in your next life. Still another way is to get wealth which you are not supposed to have. However, the ghosts or deities would take something they could make use of from you. It could be your life, your health, or your favorite objects. Only when one accumulates wealth through Buddhist means can he avoid any sequela. The amount of wealth one has for this life is fixed according to his fate and does not increase, unless he spends wealth for the benefit of sentient beings like Rinchen Dorjee Rinpoche.

Once, Rinchen Dorjee Rinpoche met someone who had prayed for wealth in a well-known temple of earth god. A group of people were involved in a case together. After praying to the earth god, they were able to sell a piece of land that had been impossible to be sold and made a great deal of money. Consequently, those involved could not keep the wealth they had got and some even had accidents. The leader’s beloved 3-year-old son died due to unknown cause. The person later supplicated Rinchen Dorjee Rinpoche to transfer his son. He showed his son’s photo and Rinchen Dorjee Rinpoche saw that his son had a square head and large ears, a look of someone who is not supposed to die young. The reason why this happened lay in that a mountain deity, instead of an earth god, had taken his son’s life.

The wealth we have in this life was accumulated through practicing charities and making offerings in our previous lives. If you do not practice any efficacious offerings and choose to commit evil deeds and eat meat, your wealth will continue to be deducted gradually. If you criticize the guru, your wealth will be deducted even at a faster pace. The purpose of the Black Jambhala Practice is to return the wealth that one is supposed to have so that his evil karma wouldn’t prevent him from getting the money. Nevertheless, do not consider money will fall from the sky now that the Black Jambhala Practice has been completed. Hard work is still required.

When one becomes rich, he should not spend his money carelessly. Do not go to places of sound and sexual temptations. One should not make careless purchases when he has money. It is not good to make careless purchases.

Rinchen Dorjee Rinpoche said that there are four conditions with one’s wealth and life at his death. Firstly, a condition in which one has both wealth and life. One can die untimely even with both wealth and life. Secondly, a condition in which one has wealth but does not have life. One can die and leave a great deal of money behind. Thirdly, a condition in which one has no wealth but life. One can die of poverty. Fourthly, a condition in which one has neither wealth nor life.

Several days ago, someone of the electronic industry was reported to have died accidentally in his forties. Such a case is a condition in which one has wealth and does not have life. Rinchen Dorjee Rinpoche once told a semi-disciple to pay attention to his heart problems and advised him not to drink or get tired out from working, and to attend the pujas more often. Nevertheless, he didn’t follow Rinchen Dorjee Rinpoche’s instructions and eventually passed away. The person’s look did not indicate that he would die young. If he had had to pass away for sure, Rinchen Dorjee Rinpoche would have directly told him the time he would die, just as many people had received such instructions. However, the person’s death was uncertain, so Rinchen Dorjee Rinpoche asked him to pay attention to his heart problems. Every word Rinchen Dorjee Rinpoche says is definitely of great importance and help to you.

Buddha Sakyamuni teaches us that one should divide his monthly income into four proportions. One for daily expenses, another for emergencies such as seeing a doctor when he gets sick, still another for saving, and the other for practicing charities and making offerings. It does not mean that the Buddha wants to control us. Instead, it is because we do not have the wisdom to distinguish matters. Therefore, the Buddha teaches us to deal with our earnings in a more simple and convenient way. In Tantric Buddhism, we are taught to divide our income into five proportions, two of which are to spend separately practicing charities and making offerings. One proportion is to be spent practicing charities for those in need and another for making offerings to one’s guru. Nevertheless, Rinchen Dorjee Rinpoche, unlike ordinary people, makes offerings with all his wealth. As you cannot make it, all you have to do is follow the Buddha’s instructions.

With over 100 monasteries in the Lineage, Rinchen Dorjee Rinpoche has made an offering of at least 100 thousand RMB in average to each monastery, and it is still an underestimated number. Whatever Rinchen Dorjee Rinpoche does is for the benefit of the sentient beings, and Rinchen Dorjee Rinpoche simply lets money flow in and out. At the time when you sought refuge, Rinchen Dorjee Rinpoche said that virtuous affairs would be granted to you. If you have not broken your refuge vows, Rinchen Dorjee Rinpoche will help allocate your offering money to more virtuous activities so as to accumulate your merits and virtues.

Any boss who gives you salaries is a good one. As long as your boss is not doing anything harmful or illegal, you should do your job responsibly and earnestly. One who has personal opinions should simply become his own boss. One should not take any money that is not supposed to be taken. Wealth gained through corruption will never stay. If you had a meal paid by others and thereby gave them special favors, it would be regarded as corruption as well.

Rinchen Dorjee Rinpoche’s friend had given Rinchen Dorjee Rinpoche’s time of birth to a famous fortune teller specialized in the method of Eight Characters (birth time) to predict Rinchen Dorjee Rinpoche’s life. The fortune teller told Rinchen Dorjee Rinpoche that Rinchen Dorjee Rinpoche had practiced Buddha dharma very well and should just practice for himself without helping to cure other people’s diseases, otherwise Rinchen Dorjee Rinpoche would die of cancer at the age of 58. Although Rinchen Dorjee Rinpoche was affected by his prediction, but because Rinchen Dorjee Rinpoche’s vow was to help those who have serious illnesses, after going home, Rinchen Dorjee Rinpoche realized while in a meditative state that this person was an evil friend. Evil friends are those who are very nice to you on the surface, but actually prevent you from practicing bodhisattva’s path. Those who tell you not to come are not evil friends since you can know immediately that their words are wrong. Those who tell you learn Buddhism in wrong direction or with wrong methods are evil friends and you should be aware of them. Being at the age of 63 now, Rinchen Dorjee Rinpoche is still alive and did not die of cancer.

During the dharma conduction, Rinchen Dorjee Rinpoche compassionately asked the disciples and believers attending the puja to make wishes and to pray for Black Water Jambhala’s help.

When Rinchen Dorjee Rinpoche was making dedication prayers during the dharma conduction, His Holiness Chetsang Rinpoche personally called Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche reported to H. H. Chetsang Rinpoche that Rinchen Dorjee Rinpoche was just conducting dharma for helping sentient beings. Rinchen Dorjee Rinpoche asked H. H. Chetsang Rinpoche to be careful about the hygiene of food and drinking water when H. H. Chetsang Rinpoche visits Cambodia this year for teaching Buddha Dharma. Rinchen Dorjee Rinpoche revealed naturally his care towards the guru. The compassionate Rinchen Dorjee Rinpoche also asked H. H. Chetsang Rinpoche’s permission for Rinchen Dorjee Rinpoche to bring around ten disciples together to go to India to perform retreats in March of this year and to pray for H. H. Chetsang Rinpoche’s longevity and good health. H. H. Chetsang Rinpoche has supernatural powers to know that Rinchen Dorjee Rinpoche would always conduct puja on the first day of the Lunar New Year. On the one hand, H. H. Chetsang Rinpoche called to help boost the morale of Rinchen Dorjee Rinpoche; on the other, H. H. Chetsang Rinpoche called to make all of us feel joyful as H. H.’s calling during the conduction is a great blessing . H. H. Chetsang Rinpoche’s mind is always thinking about the disciples.

His Holiness Chetsang Rinpoche would be always thinking about Rinchen Dorjee Rinpoche because Rinchen Dorjee Rinpoche had reached the criteria of a qualified disciple. It was just like the aforementioned four disciples of Rinchen Dorjee Rinpoche. They had enough reverence and faith towards the guru, so Rinchen Dorjee Rinpoche would naturally think about them often such that Rinchen Dorjee Rinpoche was able to help their father.

Many Buddhist temples or venues have all set up grand titles for the major sponsors. Many people have practiced Buddha dharma for obtaining such grand titles or benefits of merits. When practicing the Exoteric Buddhism, Rinchen Dorjee Rinpoche had told his master in Exoteric Buddhism that Rinchen Dorjee Rinpoche did not want to get the grand title of a major sponsor and just wanted to get the secondary position. Rinchen Dorjee Rinpoche was not greedy for merits.

One would suffer poverty in this life because one had not performed charity or made offerings well in one of one’s previous lives, including feeling regret after making an offering or making offerings wrong such as making offerings to a wrong person, thinking that a person wearing the dharma garment of a Buddhist monk or nun must practice Buddha dharma and is worthwhile to receive offerings. These are all counted as bad offerings. In Exoteric Buddhism, it has stated that making offerings to the clothes of a Buddhist monk or nun which symbolize the farmland of virtues will accumulate virtues; this is wrong. If this were correct, you could just hang the garment of a Buddhist monk or nun and make offerings in front of the garment.

In 1994, Rinchen Dorjee Rinpoche had no money to eat, had no money to use air-conditioning, had no money to pay the house rent, and had no work; however, Rinchen Dorjee Rinpoche neither conducted dharmas for himself nor implored His Holiness Chetsang Rinpoche for any help; Rinchen Dorjee Rinpoche was just pleased that he was repaying the karmic retribution of poverty.

His Holiness Chetsang Rinpoche ever said that Rinchen Dorjee Rinpoche’s mind of offering is very vast, which does not refer to the how much offering of money is made. Instead, it is when making offering, Rinchen Dorjee Rinpoche will not think if he would have money to use in the future. The offering that is made without asking any in return is the biggest offering. His Holiness Chetsang Rinpoche and Rinchen Dorjee Rinpoche does not care about how much money a disciples has given them; the mind of the disciple is the most important of all. It is not the amount, but whether you have a mind of repentance and Bodhicitta and have not haggled over the amount of offerings. Those who are used to have deep mind of charities and offering would not argue with others naturally in the daily life. There was once a disciple who had offered Rinchen Dorjee Rinpoche a land in Belize; offering a land even he himself would not visit had indicated that his offering had not been genuine. There was also a person who made an offering of his ATM card to Rinchen Dorjee Rinpoche. If Rinchen Dorjee Rinpoche had accepted the offering and took some money from the ATM card, won’t this make Rinchen Dorjee Rinpoche a criminal? There were also some people who had offered gift coupons. Some people will always calculate or consult other people for the amount of offerings before making an offering. If you consult other people, the others may tell you to decide by yourself using the Chinese phrase of accordingly rejoice. The correct answer for the question about the amount of offerings is to use the Chinese phrase of “as you wish” which means to decide by yourself. The true meaning of accordingly rejoice is that when you see someone does a virtuous deed your mind is very happy without any jealousy. Buddha dharma has been distorted by some so-called inventors. In fact, you should make an offering with the amount first appearing in your mind. It is also your virtue for you to decide your offering amount.

One should have a vegetarian diet on the first day of the Lunar New Year. If one eats meat and drinks alcohol, one’s fortune will be reduced; if one does not have respects for the Three Jewels, one’s virtues and fortune will be reduced even more. One certainly cannot hold on to the money earned by killing sentient beings, or either you or your descendants will have accidents. You may think that some fast food chain has been there for several generations and still has a lot of money. How would you know that what kind of karmic retributions they would have in the realm of hell in the future?

At 2:30 PM, Rinchen Dorjee Rinpoche continued to conduct the “White Mahakala’s Elephant Jambhala dharma”. Avalokiteshvara was originally an ancient Buddha before Buddha Sakyamuni and she is now appearing as a Bodhisattva to help the sentient beings on Earth. Some of the stories that have stated in the Buddhist sutras cannot be understood by the human beings of this generation since they happened before Buddha Sakyamuni’s appearing on Earth.

Mahakala is Avalokiteshvara’s dharma protector. A dharma protector is a bodhisattva who protects Buddha. The accomplishments of Bodhisattvas have sixteen levels. A practitioner of Exoteric Buddhism can attain the achievement of at most a tenth level bodhisattva. Buddhist sutra has stated that when a practitioner has achieved a tenth level bodhisattva, all Buddhas and Bodhisattvas will come to urge him to practice Tantra until attaining Buddhahood. A bodhisattva who has attained the tenth level is a great bodhisattva who will be called “Bodhisattva Mahasattva”. It represents a bodhisattva who will not withdraw his mind of liberating sentient beings and can certainly attain the achievements of a Buddha.

Avalokiteshvara is a sixteen level Bodhisattva, a Dharmakaya Bodhisattva. A Dharmakaya Bodhisattva can easily change all the material on earth. The meaning of Dharmakaya cannot be described by words. There was originally no material existed in the universe; all things were realized due to the minds of all sentient beings. In modern science, the elementary units of material are atoms, molecules, protons, and quarks. The strength of Dharmakaya in Buddha dharma can destroy the composition of a material and then reassemble the components of the material to change it into a different substance. This is like you have pre-entered in a computer many different options in advance so that the users can choose individually to form different appearances. One who has attained Dharmakaya can have the strength to change, combine, and destroy the materials in the universe and can use the strength to benefit all sentient beings. Rinchen Dorjee Rinpoche who can punch a hole in a human’s skull from a remote distance by conducting the Phowa dharma has attained the strength of changing materials. The character of “Da” in the phrase of “Da-Shi” does not mean great or size, but refers to absolute power; it is like the character of “Da” in the name of Mahamudra which also means absolute authority.

The first thought of Buddha Sakyamuni when he attained enlightenment and became a Buddha was that all sentient beings can attain Buddhahood like I have done, why have I attained enlightenment but all sentient beings still refuse to become enlightened? So Buddha taught the people in the world his experience of practicing Buddha dharma. The Sixth Patriarch Hui Neng also said that a real practitioner will not see the faults in this world. Buddha and Bodhisattvas’ mind is the same as that of the sentient beings. It is just that a Buddha has attained enlightenment while an ordinary person’s mind has been obscured by dirt. The pure and clean nature has nothing originally. Using physics to explain Buddhism, it is the change of materials in the universe and how to recover the material to its pure and clean nature.

Buddha dharma has stated that since beginningless time, a thought of ignorance generated karma such that the cycles of reincarnations begin. The term of beginningless does not mean no beginning; if there is no beginning, then there should be no ending. In Vajrayana Tantra, the cycles of reincarnations has beginning and ending. In fact, the so-called science is to use human beings’ knowledge to discover some existing facts. Scientific theories have somewhat close to Buddha dharma now; but under the current scientific technologies, there are still many things which cannot be explained by science even until now, while these things has already been stated in the Buddhist sutras since very long time ago. For example, how did human beings come from? It is said that human beings were evolved from the apes. If this is true, then why are there still apes now? This is completely a claim from the Western world that has no basis at all. Buddhist sutra has stated that the human beings on earth were from the Heaven realm of Light Sound Heaven (Abhasvara Heaven) and could not fly back after eating a kind of food and becoming heavier in weight. You can see that many people have said that they would like to go back to Heaven after they die; this is because they have the original genes of human beings’ ancestors. It has been discovered by modern scientists that all of the galaxies have their own black holes, which absorb the lights and elements nearby to be distinguished. The density of a black hole is 10 billion times the sun, which indicates they are supermassive and distort the space and the time. Nevertheless, still not knowing how the black holes are generated, the scientists merely claim that the are the end of planet’s life. Contrary to their claim that black holes is the end, they, as a matter of fact, is the beginning of all phenomena, or the Buddhist term “beginningless”. Beginningless is not saying no beginning. The implied meaning of the “less” (or no) here is the same as the void of “great mercy of void conditions”. It is saying all the changes in the universe arise from causal conditions. This is the theory of “Fundamental Verses on the Middle Way”, is also the realm of Mahamudra. The “less” here does not mean none. To arise the compassion towards those beings that having no karmic connections in mind, the explanation of “great mercy of void conditions” in exoteric teachings, is wrong. If materials had been generated due to karma since beginningless time, then the black hole would be like the operation of the opposite things which would return to the original place due to certain reason.

When the monk Xuanzang was translating Buddhist texts from Sanskrit into Chinese that he brought back to China from India, he proposed the idea of “Three Untranslatables”. One of them was the terms of mantra. Another one was the terms that carry multiple meanings because their meanings are different among individuals according to personal achievement of practice. For example, the term Namo is widely translated as conversion, but in tantric teachings it carries different meaning different from conversion, because the understandings of the same term are different among practitioners as their accomplishment are different. If its meaning is simply the conversion, why not just said it directly “take refuge under Avalokiteshvara”?

Mahakala was originally a very mighty demon and hurt people often. Avalokiteshvara, being a great Bodhisattva of 16th stage and able to transform all worldly materials, tamed Mahakala and made him become the Avalokiteshvara’s Dharmapala by manifested himself as the most beautiful woman in the universe as Mahakala wished. Lone time ago, Elephant Jambhala once had been a prince. He was very rich and gave money to all who came to ask for this help without caring of what people asked the money for. Therefore, he did the charities so unrestrictedly that he even gave money to bad people or bandits to buy weapons and on the contrary hurt many people. Mahakala killed him to prevent him from doing more evils. As this prince was endowed with a mind of doing charities, Mahakala subdued him as a Dharmapala. He lost his head when he was killed and therefore Mahakala collected an elephant head upon his body. In ancient time, elephant is the representative of most strength, signifying Elephant Jambhala’s wealth is very much.

White Mahakala is a protector of dharma in Tibet and listens to Avalokiteshvara’s dispatches. Therefore, the performing of this dharma is useless if the performer does not fully possess the mercy and compassion as the same as Avalokiteshvara does. The late Yunga Rinpoche obtained the pitch instructions of the dharma of Elephant Jambhala duing his meditative concentration, and personally imparted it upon Rinchen Dorjee Rinpoche. He knew it is not easy for modern people to make money. Therefore, he particurtly transmitted this dharma to be applied in the modern society.

By performing this dharma, people could increase their wealth so that they would not die of hunger, would have clothes to wear and house to live in, wishing people to practice peacefully. In fact, people who have developed the intention of learning Buddhism will not die of hunger, no clothes to wear, nor house to live. With this belief, Rinchen Dorjee Rinpoche got through his most difficult year. Although having almost no money neither to pay the rent nor to buy air conditioner, Rinchen Dorjee Rinpoche still uninterruptedly made the offering of flowers to Buddhas and even the lamp oil towards and incenses offering Buddhas is the best.

Black Jambhala and Elephant Jambhala are different in terms of usage. Many people have got savings in the bank and yet someone would come borrow their money. Such deed is called wealth-robbing. Or, people might lose some money or jewelry without knowing why. These are originated from the evil deeds one carried out in his previous and current lives. As one cannot keep his money, the wealth he is supposed to get does not arrive, either. From a Buddhist perspective, it is a simple law of cause and effect rather than any superstitious belief. You get what you have created. As stated in the Buddhist sutras, poverty is a type of suffering for human beings as well. The Black Jambhala Practice conducted today will help everyone solve problems of the sorts, but you cannot commit any more evil deeds such as killing and stealing. The Elephant Jambhala Practice will help you earn more money if you vow to carry out virtuous deeds.

The story of Elephant Jambhala is an example of one’s practicing charities in a wrong way. The practice of charities include charity of wealth, charity of Dharma, and charity of fearlessness. The “charity of fearlessness” is not saying to reduce one’s fears but to help people free from the fear of cycle of reincarnation. You are not able to practice charity of Dharma and fearlessness, so you need to rely on the guru. Therefore, Rinchen Dorjee Rinpoche has been asking everyone to continue to attend pujas, for you will only be able to achieve the practice of charities of Dharma and charity of fearlessness on such occasions.

The heart of making offerings is extremely important. In the past, there was a very poor girl. When the Buddha went past the village she lived in, the ground was muddy and slushy. Therefore, she threw the only piece of clothing she had on herself to the ground so as to prevent the Buddha’s feet from getting dirty. She made an offering in repentance. Although it was an ordinary piece of clothing, it was her only one, too. Thereafter, the girl accumulated merits and was chosen as a concubine by a prince. Later, she made another offering with a lot of treasure to the Buddha. A disciple of the Buddha asked if the offering was one that accumulated great merits and virtuous. However, the Buddha replied that her later offering was inferior to her previous one for the concubine now made an offering in pride and vanity. What Rinchen Dorjee Rinpoche values is not the amount of money being offered, but the heart of the one who makes the offering. In the year of 2009 alone, Rinchen Dorjee Rinpoche returned offerings of real estate worthy of 40 millions NTD. Someone made an offering of 4 millions NTD in cash, too. However, Rinchen Dorjee Rinpoche wouldn’t take it as the person’s heart of making offerings was incorrect.

As an example, Rinchen Dorjee Rinpoche was once so poor that the Rinpoche had only NTD 1680 remained. To enroll in a Dharma course, the Rinpoche had to pay NTD 1500; therefore all the money available was only a little more than one hundred. Some friends advised and said the Taiwanese slang “first is the belly; Buddha the next”. Nonetheless, the Rinpoche had no any intent to sell any Buddha statue in his home. Even under such impoverished circumstance, the Rinpoche did not plead His Holiness Chetsang Rinpoche for practicing Mammon rituals. In that year, Rinchen Dorjee Rinpoche was really impoverished yet the days were full of cheerfulness, because through the hardships the karmic debts of non-charity might be repaid.

In the mean time, Rinchen Dorjee Rinpoche had to pay the rent for his house. Nevertheless, the Rinpoche would rather donate his money to pay the rent for the Drikung Kagyu center in Taiwan, regardless that the Rinpoche would thus become in debt.

Nowadays, many people suffer from illness of kidney and diabetes. It is because they committed sexual misconduct. Rinchen Dorjee Rinpoche further elaborated on the meaning of sexual misconduct. In Buddha sutras, sexual misconduct does not refer to violation of monogamy. It refers to such as making love with someone who has a guardian without the guardian’s consent, making love with a married woman, having anus sexual intercourse with homosexual, committing incest, or having sexual intercourse with a monk or a nun. One who violates the vow would have troubles in one’s kidney. We have been affected by western people and as a result some certain virtues pertaining to the oriental are being changed. Particularly, for example a nonage girl should not take it for granted that the man, with who has sex the first time, will be the one to live with. From legal perspective, it’d be illegal if a man has sex with a nonage girl. Therefore, the girl would become an accomplice if she continues misconduct with him. Why homosexual are of sexual misconduct? They have anal sexual intercourse, which is a proved source of AIDS. That would do harm to the body, and therefore is regarded as sexual misconduct. Homosexual women though would not have anal sexual intercourse, but homo-sex intensifies their desire a lot. Buddha does not oppose to have pleasure of love between man and woman. However, sexual misconducts bring about only harmfulness. Therefore, Buddha instructs everybody to refrain from doing so. To become a real practitioner, a homosexual has to correct the misconducts first. Besides, man must not beat a woman. If however Rinchen Dorjee Rinpoche heard that any male disciple beats his wife, the man will be expelled definitely. As an example, Rinchen Dorjee Rinpoche has never beaten his daughter under any circumstances. Additionally, the disciples whose role is a wife should learn to be tender toward her man.

The public speech just given a moment before by a disciple mentioned that her three family members were all dead of cancer. Why is there the difference among the three? That her dad entertained veneration for the Triple Gem is why he got blessed by the Rinpoche’s Phowa performance. Her elder sister had no faith in her beginning but finally generated her belief, thus she received the Rinpoche’s blessings while she was alive and obtained the Rinpoche’s performing of Chod after her death. Her elder brother had no belief to his death; therefore what he got was only being able to be transmigrated through a Chod puja after his death. Why her elder sister did not go to stool for more than ten days? That is because she had taken so much meat. Those sentient beings that had been eaten would not like to leave her body, and had become stools remained in her body to make her smell and suffer from pain till her death. Upon the moment Rinchen Dorjee Rinpoche blessed her, those karmic creditors were liberated and therefore the stools were drained out.

If marital disharmony happens, the wife must not guide her children to become un-filial to the father because the emotional disharmony is simply between the couple. Even if get divorced, do not teach children to hate the other one . Moreover, parents give birth to the children; they are all good parents. Especially, filial piety in Chinese text conveys particular meaning – Xiao Shun – it means smooth follows filial. Those who do not obey filial piety, argue with parents, do not follow parents’ teachings, or get angry at parents will have many unexpected happenings in the career, health, or affections.

Rinchen Dorjee Rinpoche advised that one ought to not take the food offered on the shrine table to the gods and ghosts, who belongs to “Yin Realm” and have not been liberated from the birth and death. as one would have bad habits as those spirits, would not be liberated from the cyclic reincarnations and thus are ill, from the view point of Bodhisattvas and Buddhas. You worship the gods and ghosts and you think they will eat these offering food. The food that gods and ghosts ever ate would have “Yin” air (or bad energy) left on them. Will them good for your health if you eat them? Rinchen Dorjee Rinpoche would smell a bad odor when people who eat meat is nearby. The odor is worse if people who ever eat meat of worship offering towards gods and ghosts. The protector of the dharma can also smell it.

The motivation why Rinchen Dorjee Rinpoche held the puja in this first day of Chinese New Year of the lunar calendar is not to plant the seeds for your good days in the coming year, but rather is to fulfill your hopes that there can be a puja on the first day of a new year. Do not think that it was unfortunate to hear the process of someone’s dying on the first day of the new year. In fact, by Buddhism, every day is a good day. Rinpoche encouraged that everybody can make progress in this year. Making progress does not refer to read or learn more sutras, but rather one has to find out what and where one has faults, has to learn to reduce faults, and has to learn using Buddha Dharma in daily lives. His Holiness Chetsang Rinpoche did state that studying sutras, reciting mantras, and worshipping the Buddha are not true practices; they are only helpful activities. True practices refer to using Buddha Dharma in your daily lives. All the enlightenment bestowed by Rinchen Dorjee Rinpoche today was the conclusion derived from what His Holiness Chetsang Rinpoche and the Sutra have taught, and indeed, it is practical for us. There might be two reasons for your incapability of putting it into practice: one possible reason is that the Buddha-Dharma is incorrect, and the other is that you do it wrong. The real reason is the later – you do it wrong. What stated in the Sutra has been all verified by Rinchen Dorjee Rinpoche. Your future results from what you are doing at present. Rinchen Dorjee Rinpoche seems to live a good life now, which in fact results from self practice and cultivation of Buddhism. Later after you go back home, you shall calm yourself and contemplate on the teachings given by Rinchen Dorjee Rinpoche today.

February 20, 2010

His Eminence Rinchen Dorjee Rinpoche bestowed Jambhala pujas at the Glorious Jewel Buddhist Center, Kyoto, Japan. A total of 82 people attended the auspicious pujas, including 13 Japanese dignitaries, 10 believers, and 59 disciples from the Glorious Jewel Buddhist Center in Taiwan. Rinchen Dorjee Rinpoche performed Black Water Jambhala in the morning and Elephant Jambhala in the afternoon respectively and inculcated the attendees with the Buddhist teachings. All of the attendees received immeasurable blessing and were benefited with the Buddhist teachings.

At commencement of the puja, a mandala offering was conducted. The Japanese believers that had been chosen as representatives of the sentient beings with the lot they handpicked upon arriving at the venue offered mandala to Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche explained that the ritual of mandala offering conducted today was a kind of offering. In Tibetan Buddhism, this ritual is performed to make an offering to the Buddhas, Bodhisattvas, and the Rinpoche who presides over the puja before every puja commences, just like Japanese people usually bring a gift with them when paying a visit to someone so as to express politeness and respect.

As stated in the Buddhist sutras, one fourth of one’s income should be allocated to making offerings and donations because all the wealth and health you have got in this life is a result from the offerings and donations you made in your previous lifetimes. Such is considered a good cause. With the good cause, then the continuation of the good cause can take place. The biggest difference between Buddhism and other religions lies in that Buddhism places high emphasis on the law of cause and effect. Nonetheless, the law of cause and effect is not an invention of the Buddha, but a natural law in the universe. For example, if you smoke, you will develop heart and lung diseases later in time because of such a cause. On the other hand, the appearance you have got in this life is related to the karma you created in your previous lifetimes. If one carried out virtuous deeds in the past, he or she would have a more serene look.

After a cause rises, there is still a period of time for alteration before its effect manifests. Just like you have sown a good seed in the soil, quality soil is needed, as well as attentive care and fertilizers, so that the fruit being grown would be good. However, if there is a lack of favorable conditions and the seed is not attended, its fruit won’t be good no matter how good the seed is. Contrarily, if the seed is not good, its fruit will be better with all the fertilization and care during its growth. When a cause rises, its karmic retribution will never vanish. However, there are still opportunities for one to carry out virtuous deeds so as to change the taste of the fruit.

The puja you are attending today is from the Drikung Kagyu Lineage of Tibetan Buddhism. In every puja, a Rinpoche is needed to conduct the practice and an ordinary monk won’t suffice. The literal meaning of “Rinpoche” refers to the treasure among the human beings. A Rinpoche has to complete practices of both Exoteric and Esoteric Buddhism. Besides, there are two types of Rinpoches: Type-1 Rinpoches used to be Rinpoches in their previous lifetimes. They were reincarnated and then identified by a lineage throne holder. Type-2 Rinpoches achieve accomplishments in practice in current life. Such Rinpoches have to go through difficult practice and be recognized by a lineage throne holder before they can be held reliable.

In Tibet, a Rinpoche has to conduct studies in Exoteric Buddhism for 10 years before starting to learn and practice Kriya, Charya, Yoga, and Anuttara Yoga in Tantric Buddhism. Then, he can learn practices to help the sentient beings. Exoteric Buddhism is like the sutra recitation in ordinary Japanese Buddhist monasteries. Additionally, Japan has Eastern Esoteric Buddhism but it only comprises Kriya and Charya. The practices of esoteric teachings for helping the sentient beings are categorized into the four activities of peace, power, increase, and wrath. The practice of peace is to pacify and to cause disasters to cease. It can reduce and eliminate the disasters in the family, change weather conditions, and even calm the hatred of a hostile country. The practice of power can make your foes change their minds and think for your best interest instead. The practice of increase can increase a practitioner’s power and wealth. Today’s Jambhala pujas are examples of the practice of increase. The practice of wrath is to kill one’s enemies and can be performed on the devils that curse and jeopardize the sentient beings. Nevertheless, wrathful practices can bring harm to the practitioner and should not be conducted carelessly. Otherwise, his own life would be at risk. You don’t have to worry that a practitioner with such practices would be scary and want others to listen to him all the time. In fact, a practitioner has to have mercy and compassion while performing this type of practice and has to use it to help the sentient beings instead of performing it so as to fulfill his own desires. If the practices of peace, power, and increase are inefficacious, the practice of wrath can be carried out. However, if the practitioner performs the practice for his own benefits, he will fall into the Realm of Hells.

The Jambhala pujas are not conducted in order to bring you great fortune or to win the lottery. The fact that you have wealth is a result of the offerings and donations you made in your previous lifetimes. There will not be extra fortune for you. Such a thing can only happen to a Rinpoche and will not happen to an ordinary person. The reason why your wealth decreases lies in that you have made a lot of mistakes, such as eating meat, deceiving others, being unethical, and breaking promises.

Rinchen Dorjee Rinpoche cited his own example. Ten years ago, Rinchen Dorjee Rinpoche had once helped a woman who had been possessed by a ghost. When Rinchen Dorjee Rinpoche recited mantras to bless her, her originally closed eyes suddenly opened with a very charming look to seduce Rinchen Dorjee Rinpoche. If Rinchen Dorjee Rinpoche’s mind were aroused by the look, the effects of reciting the mantra would be lost. However, because there is only mercy and compassion within Rinchen Dorjee Rinpoche, Rinchen Dorjee Rinpoche’s mind did not get affected. Later, this woman woke up and cried heavily; and the female ghost originally attached to her also left her body and sat beside her. The first sentence from the woman was, “Rinchen Dorjee Rinpoche, you have to help her.” On the spot, Rinchen Dorjee Rinpoche then promised that he would liberate the ghost. However, Rinchen Dorjee Rinpoche forgot this promise afterwards. After the happening of this event, Rinchen Dorjee Rinpoche’s business began to encounter difficulties; some already promised business deals were also broken. Later, during meditation, Rinchen Dorjee Rinpoche realized that these troubles happened because Rinchen Dorjee Rinpoche forgot his promise to the ghost. So Rinchen Dorjee Rinpoche immediately helped to transfer the consciousness of the sentient being. After that, Rinchen Dorjee Rinpoche’s business then became smooth again.

The Black Water Jambhala conducted this morning is a 8th stage Bodhisattva; and the dharma text conducted today is not like a Buddhist sutra which was spoken by a human being, but is a dharma directly transmitted by the Yidam of Jambhala himself; so its power is especially strong. Black Water Jambhala is one of the dharma protectors of Avalokiteshvara; so if one wants to practice the dharma of Jambhala, one has to practice well on the dharma of Avalokiteshvara and become Avalokiteshvara’s friend. To achieve this, one has to first recite the six-syllable Mani mantra one million times. However, it is useless for one to recite the mantra while walling. To recite it properly, one has to go to a sacred location to perform a retreat: locking up in the room alone, no seeing other people, no speaking, no cutting hair, no shaving, no cutting nails, no bathing, no talking on even a phone, and no sending any text message. On the spot, Rinchen Dorjee Rinpoche enlightened a Japanese believer who often sent text messages that if he liked so much about sending text messages, it would be hard for him to perform a retreat. And only if you can tolerate such situations mentioned above, you can then go to perform a retreat. If you can recite the six-syllable Mani mantra one million times completely, the dharma text has stated that you will see Avalokiteshvara when the dharma was completed perfectly. This is the way for one to correspond with Avalokiteshvara. This kind of achievement is not just determined by one’s words after the retreat that one has completely recited the mantra one million times. One has to report the process of the retreat to the guru; then one’s accomplishment has to be confirmed by the guru. In addition, a Rinpoche should have ever performed such retreats.

During the dharma conduction, Rinchen Dorjee Rinpoche had recited mantras for all attendees and asked them to make wishes. And then because Jambhala feared that they had forgotten something when making wishes the first time, Rinchen Dorjee Rinpoche compassionately held mantras and let them make wishes again.

For ordinary people, Black Water Jambhala can drive away the spirits who blocked your wealth and bring back the money which belongs to you originally so that you can have food to eat, clothes to wear, and a place to live. For a Buddha dharma practitioner, Black Water Jambhala is very important, because practicing Buddha dharma requires money while performing a retreat requires supporting assets as well. But after one gets the money, one has to make offerings and do charities; these are the things one has to practice first when practicing Buddha dharma.

Thus, if you had not had good causes, conditions, and virtues, it would be impossible for you to attend the Jambhala puja today. This also represented that you had done virtuous deeds in your past and current generations of lives. Hope that you will continue to do good deeds. Because there are many people who need financial assistance in the world, nations, and societies, after you make money, you should not forget there are still many people who need help and still many people who are suffering in this world. If you do not have the mind of giving alms, today’s Jambhala puja will not help you either.

The dharma text has stated that one who practices the Jambhala dharma will have one’s wishes come true. As long as you need any help, if you pray to Jambhala, he will help you so that your wishes can be fulfilled; however, you cannot pray for your own benefits. If the practitioner who practices the Jambhala dharma does not have a merciful and compassionate mind, he will pray with greedy desires and practice the Jambhala dharma for money at any time he feels that he has no money. The dharma text has stated that one can pray to Jambhala frequently for blessings. If you do so and pray to Jambhala all day long, the large amount of money obtained will also crush you.

The puja of Black Water Jambhala dharma in the morning has been completed perfectly. In the afternoon, Rinchen Dorjee Rinpoche will conduct a puja of another Jambhala which has different functions. There are believers who would like to attend the puja in the morning, but not to attend the puja in the afternoon. Rinchen Dorjee Rinpoche enlightened us that such actions will has defects just like a person who lose one of his hands or one of his legs.

In the afternoon, Rinchen Dorjee Rinpoche conducted the puja of White Mahakala’s Jambhala which has different functions than the puja of Black Water Jambhala conducted in the morning. Black Water Jambhala puja conducted in the morning is to remove the barriers for getting the money you deserve to have. The Black Water Jambhala dharma text has stated that this dharma has to be conducted in the morning. The White Mahakala’s Jambhala dharma conducted in today’s afternoon was transmitted to Rinchen Dorjee Rinpoche by the great practitioner of Drikung Kagyu lineage, Yunga Rinpoche, in person who had passed away last year. And this dharma text was directly transmitted and taught by the Yidam of Mahakala. Only if you have a repentant heart, a reverent mind, and a heart of giving alms, the White Mahakala will just come to help you.

Many people think that one who practices Esoteric Buddhism is justified to eat meats; but in fact this is incorrect. 830 years ago, the founder of Drikung Kagyu lineage, Jigten Sumgon, was a vegetarian. Rinchen Dorjee Rinpoche’s root gurus, His Holiness Chetsang Rinpoche and Yunga Rinpoche, and even Rinchen Dorjee Rinpoche himself are all vegetarians. The White Mahakala’s Jambhala conducted today belongs to the group of dharma protectors. There are Buddha group, Bodhisattva group, Vajra group, and Dharma protector group in Esoteric Buddhism. There are two kinds of dharma protectors; one is Worldly protector; another is religious dharma protector. The Worldly protectors can be divided into one group who protect Buddha Dharma and another group who do not protect Buddha Dharma. Before the Worldly protectors became dharma protectors, they had been human beings in their past lives and had had their own religious beliefs, not necessarily Buddhism. After they died and lost their bodies, they would still protect the religion and religious people believed by them. These Worldly protectors still keep the human habits and behaviors and still have distinguishing minds, distinguishing between likes and dislikes. The second kind is religious dharma protector. These protectors are actually Bodhisattvas and stayed in the realm of Bodhisattvas. For example, Black Water Jambhala conducted this morning is a religious dharma protector. This kind of dharma protectors does not have a distinguishing mind and will protect sentient beings that practice Buddha dharma.

As Rinchen Dorjee Rinpoche explained that there are two kinds of dharma protectors, the translator suddenly couldn’t translate what was explained. Rinchen Dorjee Rinpoche enlightened that it was because she didn’t follow Rinchen Dorjee Rinpoche’s suggestion to adopt a vegetarian diet. The fat of meat she ate blocked the veins of her brain to make her lack of intellect. As a result, she couldn’t even translate such an easy passage. Additionally, what she should’ve known was lost, too. Rinchen Dorjee Rinpoche taught Buddha Dharma in the state of deep meditation so Rinpoche didn’t even have to depend on reading any sutras. If she can’t stop eating meat, she will not be able to assist Rinchen Dorjee Rinpoche nor learn Buddhism at this center. Afterwards, while translating, she was speculating what Rinchen Dorjee Rinpoche was going to enlighten. Rinchen Dorjee Rinpoche instructed her just translate what Rinchen Dorjee Rinpoche said. She shouldn’t use her own guess.

Mahakala is a protector worshiped by Tibetan four major lineages, but with different rituals. Mhakala once was a vicious devil who had done harm to many people. Avalokiteshvara hoped he could cease to hurt people, but, in return, Mahakala wanted a most beautiful in the universe. With his supranatural power, Avalokiteshvara conjured up a beauty to the eye of White Mahakala. So he kept his promise, never hurting people and protecting Buddhism ever since.

Mahakala has a protector called Elephant Jambhala who once was a prince in human race and had been rich and keened on doing charities. He, however, was not wise enough to tell the kind from the vicious. No matter who came to ask for his help, he’d provide financial support, even giving money for buying weapons to kill people. So Mahakala killed him for two reasons. First, he helped people to carry out evil deeds. It was stated in Buddhist sutras that those who helping others to do evil deeds would fall in hells. In order to save him from falling into hells, Mahakala had to kill him so the premature death could redeem his karmic retribution of entering hells. Secondly, while alive, Elephant Jambhala had compassionately done many virtuous deeds. So Mahakala would like to accept him as a protector. When the prince was killed, his head was separated from the body and disappeared. So Mahakala attached an elephant’s head on his as a replacement. Since elephants represented great power, this Elephant Jambhala can help Mahakala to do charities to a great many of sentient begins.

There is a Monkey Jambhala who is a protector of Elephant Jambhala. Because one of the protectors of Avalokiteshvara is Mahakala whose protector is Elephant Jambhala who only follows Mahakala’s commends. Monkey is a protector of Elephant Jambhala and only listens to Elephant Jambhala. So Buddhist practitioners should still practice dharma of Avalokiteshvara.

Actually, this Elephant Jambhala Dharma is related to Acalanatha. There is an Acalanatha statue in the Japanese center, whose look is what Japanese are familiar with. The Acalanatha’s facial expression of Tibetan Esoteric Buddhism is more wrathful. Japanese all know how powerful Acalanatha is. Rinchen Dojree Rinpoche bought this Acalanatha statue at Yun-Nan, China one month prior to buying the properties of this center. It was stored in a warehouse and the owner didn’t mean to sell it so he placed it in a corner. As soon as entering into the warehouse, Rinchen Dorjee Rinpoche spotted it. Moreover, the owner found this Acalanatha statue in a southern province of China Fu-Jian where is near Taiwan but to the south of Shanghai. Rinchen Dorjee Rinpoche wouldn’t visit Fu-Jian, thus Acala deity made this owner bring the statue to Yun-Nan. Initially, during the Japanese occupation of Taiwan, a Japanese commissioned a master from Fu-Jian to sculpture this Acalanatha statue. But the Japanese didn’t come to take the statue which became an antique. As a matter of fact, one of the primary deities H. H. Chetsang Rinpoche has been practiced is Acalanatha. So does Rinchen Dorjee Rinpoche. That’s why H. H. Chetsang Rinpoche instructed that Acalanatha should be the dharma protector of this Japanese center. In light of how this Acalanatha statue came to this center, we can imagine how incredible Buddha Dharma is, which can’t be thought of with our human brain. Having this Acalanatha statue in this Japanese center signifies a good cause and condition, meaning that it is a good origination of cause and condition.

Without asking anything in return, it took Rinchen Dorjee Rinpoche a great deal of energy, time and money to found the Buddhist center in Japan. Rinchen Dorjee Rinpoche has been propagating Buddhism here without any greedy thought, in the hope to enhance and honor Tibetan Buddhism and Esoteric Buddhism and help more people in need in Japan. The fact that the Acala statue Rinchen Dorjee Rinpoche bought looks familiar to Japanese symbolizes that the Buddhist connection of Rinchen Dorjee Rinpoche to Japanese is very profound. Perhaps, Rinchen Dorjee Rinpoche had been to Japan in his previous lifetime. For this, you may not treat Rinchen Dorjee Rinpoche as a foreigner.

After perfect completion of conducting the dharma, Rinchen Dorjee Rinpoche enlightened that during the December puja of 2009 here Rinchen Dorjee Rinpoche has prophesied there would be frequent volcanic explosions and earthquakes. It turned out that in January 2010 there were several volcanic explosions and the serious earthquake occurred in Haiti. Such natural disasters will continue in the future. Another phenomenon is that whenever there is a car accident or a fire, there would be several people died. When the center was under construction, Rinchen Dorjee Rinpoche had predicted that there would be heavy flood and snow storms. The weather would fluctuate dramatically. The world has kept revolving. If you have done something bad and when this world runs out of its luck, you’ll be involved into the negative vortex.

Do not eat meat or seafood; otherwise, this dharma will not take effect on you. Nowadays the medical science has proved that all the diseases of Colorectal Cancer, gastric cancer, liver cancer, high blood pressure, diabetes and dermatosis are related to eating meat. Aren’t you afraid after hearing this? In the view of Esoteric Buddhism, we have had parents for each life; all sentient beings may have been our parents. Therefore, eating meat is identical to eating your own parents.

According to Chinese Zodiac, year 2010 is the Year of the Tiger. It would be a year of commotion, with both political intrigue and economic turbulence. Do not involve yourself in speculative investment. In this year, do not try to do business even with a small capital if you had never done it before. People who can earn money by doing business and survive till now are those who have been honest, sincere, and worked hard. Indeed, from year 2000 to 2020, it would be a period of time of weeding out those who are dishonest in business. Taking the biggest car manufacturer in Japan for an example, the reason why such a big enterprise still made a mistake was because they were not cautious enough. So they had that result today.

During the rituals, some agarwood that cost more than sixty to seventy thousand New Taiwan Dollars (which is equal to over two hundred thousand Japanese Yen) were burnt. Agarwood is sandalwood that has sunk in aqua for hundreds of years. It is very expensive. The Homa used today is different from that of Japanese tradition. The Japanese traditional one is a batten with written names of the believers. People think it would bring them protection by burning the batten out. In fact, it is not recorded in the Sutra or any dharma text. Indeed, Homa is mentioned in the Sutra, without further instructions on how to do it, though. Fire offering is the ritual peculiar to the tantric dharma. Today the dharma conducted is smoke offering. It is because Elephant Jambhala likes this smell. And after Elephant Jambhala is joyed, Elephant Jambhala would come to help you. Today, Rinchen Dorjee Rinpoche is on behalf of all the attendees to make offering, in hope of that you can obtain Jambhala’s help.

Rinchen Dorjee Rinpoche asked the attendees if they wanted to have more agarwood burned. All the attendees joyfully said: “Thank you Rinpoche.” Then, Rinchen Dorjee Rinpoche compassionately burned more agarwood to make offering.

As long as you make supplication, Elephant Jambhala will provide you help. But you must not pray for your own desires except for: being unable to afford the tuition fee for their children; being unable to afford the medical expense for their ill parents; having no money to practice charity that they want. However, after the completion of the Jambhala Dharma, you still need to work diligently before the fortune comes in. Gold will not fall down from the sky. If you earn money in your business or get a raise in your office, you are expected to make contribution your country and society. Do not merely seek enjoyment and forget there are still many people in suffering.

The two Jambhala Dharmas you attended today will definitely be of help to you. But if you continue to eat meat, they will not take any effect on you.

February 21, 2010

A regular puja was held at the Glorious Jewel Buddhist Center in Taipei. The disciples and believers listened reverently to the audio recording of the Dharma talk on the 27th to 37th verses of the 37 Practices of Bodhisattvas bestowed by His Eminence Rinchen Dorjee Rinpoche on October 27th, 2002.

(27) To Bodhisattvas who desire the wealth of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the Bodhisattvas’ practice.

What the 27th verse means is that all Buddhist learners desire to achieve righteousness. Such righteousness doesn’t refer to the righteousness from a worldly perspective, but paramartha-satya (absolute truth), i.e. supramundane means. Righteousness of supramundane means enables us to gain liberation from both birth and death and to attain righteousness that leads to the Buddhahood. Therefore, a Buddhist learner doesn’t contemplate what the world has to offer for enjoyment or for changing our luck. As long as one practices the supramundane means well, his worldly affairs will be problem-free. Nowadays, worldly people learn Buddhism from a worldly perspective. What worldly affairs are about is gaining fame and wealth. The point of gaining fame and wealth isn’t raised simply for the ordained people or practitioners. All human beings have such a thought. The vows of the Bodhisattvas are to help the sentient beings to gain liberation from the suffering in reincarnation. If one is not determined to be liberated from reincarnation and only prays the Buddhas and Bodhisattvas for making his son study better, making her husband obedient, or enabling himself to find a good wife, these matters will have nothing to do with the Buddhist teachings. The Buddhas have not taught us about such matters. Instead, the Buddhas teach us ways to become a decent human being first, such as the way to get along with each other between a mother-in-law and her daughter-in-law, among friends, between the parents and their children, between a guru and his disciple, between us and the sentient beings. These are what the Buddhas have said. Nevertheless, it cannot not be found in any sutras that one will have a better life after reciting a certain number of Buddhist sutras. Never is it stated that one will have great fortune or get a good wife if he learns Buddhism. If one keeps making virtuous karmic connections and moving towards righteousness, the result will be a virtuous one. A Buddhist leraner, being ordained or lay, has to make up his or her mind to gain liberation from both birth and death. If one isn’t determined to learn Buddhism, he will still fail to be liberated from the cycle of birth and death even with all the forms and Buddhist terms he knows.

Why does the first practice in the Six Paramitas teach us to give up? The reason lies in that one will not give up if he doesn’t make donations. If one doesn’t give up, all the following actions cannot be taken. This is related to the habitual patterns we brought from our past lives. If we had been used to making donations in our past lives, we would be very generous in this life. Being generous doesn’t mean that one spends his money like pouring water, but means that he never calculates. Such a person would never have quarrels with others for his own interest. In the past, when being an employee, Rinchen Dorjee Rinpoche never bargained with his boss. If the boss had given him less salary, Rinchen Dorjee Rinpoche would simply give a laugh. If more had been given, Rinchen Dorjee Rinpoche would have returned it. Rinchen Dorjee Rinpoche did so to his business partners as well, and always suffered losses. However, nowadays worldly people don’t want to spend thier own money and consider it better to spend their company’s money. That was why Rinchen Dorjee Rinpoche was able to become an employer in the past. It was because Rinchen Dorjee Rinpoche was generous enough. Some people always say, “The boss isn’t good. The stockholders are not good. They calculate too much!” Then, think if you yourself calculate against them? If you calculate against others, others will calculate against you. Even though you are determed to gain liberation from birth and death, you will not be able to leave the sea of suffering in reincarnation as you still do calculation with your money. Those who quarrel with others over money issues are the most stupid people in the world, but many of you have done so. If the salary being paid by your boss is one-month short, you will make a great fuss. Whenever you go out to conduct business, you would have the company pay all your expenses. This mentality is really bad.

Then, it is said in the 27th verse that a Buddhist desires the wealth of virtue and regards all that do harm as a treasure. It means that a Buddhist would not reject whatever is exercised upon him. He would not refuse or hate it and would consider it a treasure instead. Every incident and thing is an object for us to practice with. Why would a Buddhist regard the damage as a treasure? There are several reasons: firstly, the fact that others do harm to us might indicate that we formed evil karmic connection with them in our past. As we pay back to him this time, one more debt is met. Secondly, the reason why others do harm to you is definitely related to your greedy thoughts. If they are not related, others won’t come at you. Some people said that they lost their money in a scam. Nevertheless, if you don’t generate any greedy thoughts, can others deceive you? Such a treasure refers to the fact that one would realize his own mistakes only through experiencing such harm so as to correct himself immediately. Nowadays, the biggest problem that worldly people have is that they wouldn’t admit their own mistakes and always think that others have made mistakes. If you had not made any mistakes, you would be a Buddha!

As it is stated in Vajrayana that one has to make friends with his enemies, and even has to help and transfer them. In the past, someone gave Jetsun Milarepa poison to eat. Knowing that the evil intension the person had, Jetsun Milarepa still eventually helped liberate him from the cycle of birth and death. What about you? You have been generating afflictions and want to get more while others get less. Is this appropriate? Why are the 37 practices of Bodhisattvas so important? It is because one will transform his worldly status as an ordinary being if he is able to achieve the 37 practices of Bodhisattvas. Ordinary people are filled with greed, hatred, ignorance, arrogance, and doubt because they haven’t realized yet and still think that all their actions, words, and thoughts are correct.

All of us ask for good stuff, but what is good? Is something good simply because it is liked by you and can satisfy your desires? If you don’t feel satisfied, does it mean that it is not good? What have we been chasing after tirelessly and painstakingly throughout our lives? It is just to satisfy our desires for a second or two. Nevertheless, we have paid a great price for looking for such a feeling of satisfaction.

From the Buddha’s perspective, this generation of human beings should live at least 200 years if they don’t pursuit their desires. Why do human beings have difficulty living for more than 100 years now? Since we began to be aware of things, we have been pressed by our parents with our study, pursued fame and wealth, looked for a partner, and given birth to our children. That is how we consume tens of years in our lifetime. It appears that we have done a lot and have been responsible, but you should contemplate carefully what you are chasing after. Someone’s business collapsed and was told not to do any more business. Nevertheless, he wouldn’t listen and entered another partnership with others in order to become a boss. Without fully recovering from his losses, he tried to dig out another hole to fill up the former one. As a result, another hole appeared. Why would his business collapse? It is because he had not made any donations or any virtuous deeds! Reflect carefully what mistakes you have made and do not think that you have to get up from the spot where you fell down. If you don’t accept such damage, it can grow even larger.

A Buddhist has to contemplate and cultivate patience devoid of hostility. To contemplate and cultivate is to think every occurrence over in the light of the Buddhist teachings. Reflect yourself and asked yourself why such an incident would happen, instead of asking others why they did harm to you. To contemplate and cultivate is to bring things to light and then correct your own conduct. If you bring things to light and fail to change, it will be in vain. The repentance in Buddhism is to take on the responsibility of one’s own mistake without feeling scared of the ripened karmic retribution and to refrain from making the mistake again. Such a process is called true repentance. Without carrying out such a process, one merely expresses his apology instead of repentance. If one apologizes, it means that he will make another mistake. If you fail to express true repentance, same proplems will occur repeatedly. As a Buddhist, one has to examine his own body, speech, and mind before sleep and see if he himself has acted like a Buddhist that day. If the answer is negative, one has to repent right away.

Many people are able to be tolerant, but they still have a thought in their minds. They would think that they can take the revenge whenever an opportunitiy is given so they would be tolerant just for now. Some people would think to themselves, “I’ll see when you would have misfortune. Those who have learned a bit Buddhism would think, “He is such a bad person. I’ll see when his karmic retribution ripens.” Such tolerance is fake.

In fact, real tolerance is that one’s heart doesn’t move even with all the outer and inner damages and no counter-action is generated. Tolerance can be worldly and supramundane. According to the Buddhist teachings, one has to tolerate the Eight Worly Winds, which means that one has to tolerate eight incidents. Why are they called winds? It is because these eight winds will keep blowing until you move. We have to know that these eight incidents are merely karmicly connected. Do not let your heart move along with them. Why does one have to tolerate then? Only those who are able to tolerate will be fortunate.

In the past, Su Dongpo composed a poem for a monk, which said that Su cannot be moved by the Eight Worldly Winds, so as to show that Su practiced so well that these eight incidents would not be able to affect him. However, as the monk wrote “bullshit” in his written reply, Su then came across the river to visit the monk. That was the origin of the saying, “Unmoved by Eight Worldly Winds and yet transported across the river by the word “bullshit.” So, many people appear to have practiced well, but they would forget about tolerance when situations came at them.

The Eight Worldly Winds refer to prosperity, decline, disgrace, honor, praise, censure, suffering and pleasure. Prosperity is wealth, which easily moves many people. Some people want the company to pay all his expenses. He might go out for a cup of tea, chat with his friends, and conduct nothing about the company, but still wants to apply for reimbursement. Such an action is stealing. Rinchen Dorjee Rinpoche’s ex-boss provided public relations fund, but Rinchen Dorjee Rinpoche never used it and spent his own money instead. Although Rinchen Dorjee Rinpoche wasn’t learning Buddhism at the time, Rinchen Dorjee Rinpoche’s temperament was like a Buddhist learner. Every month, Rinchen Dorjee Rinpoche would distribute one third of his commission to these salepeople. Which one of you could have done that? If you look at the Chinese character of “person,” you can see that it is composed of two separate strokes, which mean that you should share your possessions with others. If you want everything to be yours, then you will be an animal instead of a person. As all animals wouldn’t let other animals get their food when they eat, isn’t it the same as that you try to get money among people?

Worldly people continue to create evil karma for wealth. Many people place great emphasis on money, but have they managed to share one third of their income to other salespeople like what Rinchen Dorjee Rinpoche had done or to support the lineage with all his wealth? If you are able to do that, your fortune will change absolutely. Many people are afraid of losing their wealth. They are afraid of not gaining anything, so they calculate well against other all the time. Rinchen Dorjee Rinpoche has survived misfortune and earned fortune in his life because Rinchen Dorjee Rinpoche always takes money lightly when dealing with other people. If more can be given, Rinchen Dorjee Rinpoche would do that, as long as people are happy. Why do you have to calculate? Some of those dying people think about their gold, others think about their houses, and still others think about their savings. What was most interesting was a veteran. He accumulated over 2 million NTD without letting his wife know about it. He was still afraid of letting his wife know about it even on the verge of death, and he didn’t want to give the money to his wife, either. Many concerns as such are habits that have been formed during one’s lifetime.

If you have ever made donations and offerings, you will have wealth naturally. If one has not made donations and offerings in the past, he will never have any wealth. There is an interesting story in Tibetan Buddhism: an ordained practitioner was not provided with any offering for a long time and thereby had difficulty practicing due to a lack of provisions. Therefore, he did a retreat to practice a Jambhala puja and eventually accorded with the yidam of Jambhala. In Tibetan Buddhism, every Dharma textbook would state what certain level of practice may serve as a proof of according with the yidam for the practitioner. As the practitioner achieved such a level, he went out of his retreat joyfully. A practitioner usually makes an offering before having a meal. One day, the monk got a bowl of barley flour to eat, so he made it an offering to the Jambhala. When he finished his offering, a small piece of meat appeared in his bowl. Upon seeing the meat, he knew that it was Jambhala who offered him the meat, but he was puzzled as to why only a small piece of meat was offered since he had accorded with the Jambhala. Therefore, he asked the Jambhala, who then replied, “Although you have managed to accord with me in practice, you never made any offerings or donations in your previous lifetimes. That is why you can only get so much.” According to the Buddha’s standards, one fourth of one’s income should be allocated to making donations and offerings. If one fails to achieve this, it means that whatever he enjoys in this life is from the accumulation in his previous lifetimes. He only gets what he is supposed to get. No matter how hard he tries or deceives, it won’t work. Even he earns more through deceit, it will run away from him as well.

Wealth can easily do harm to people, regardless they are ordained or lay. In order to bring money in to support their family and get a better position for the laity and sustain a large monastery for the ordained, they all have a lot of ideas. All these are the wind of prosperity. Therefore, prosperity is the first in the Eight Worly Winds because the rest seven incidents will not take place if one doesn’t care about wealth. If one cares much about prosperity, the second wind “decline” will follow. In order to get prosperity, you can easily harm others with your words or think of wrong ideas, then your fortune will decline. Why would some people working as managers in the company suddenly collapse and get kicked out by others? That is because they have been contemplating their own prosperity in the company.

As long as one works hard on his job, he would naturally not decay. No matter being a worker or an ordained person, one has to ask himself if he deserves the payroll he received or the offering he takes for making any contribution. If not, he has already transgressed the precept of “no stealing!” Some people take a part time job life after lives for a boss because they owe to the boss life after lives. For example, the boss pays the employee thirty thousand Taiwanese dollars per month but the employee works at will, coming to work when he likes to work and stopping working when he dislikes to work, only considering about his own future even when he is on duty, and giving phone calls to his conversant friends all day long. If one works in that way, he’d better quit his current job! But one is still afraid that he will lose employment after he leaves a current job. It is a similar case for one who enters into partnership with others but in the meanwhile he starts to pave the way outsides for himself. People with this kind of mindset will absolutely fall into decay. People who live in this way will gradually run out of luck. The smarter one is, the faster he runs out of luck.

Once one is moved by the wind of wealth, one will do everything for own profit and forget the sentient beings. We cannot be fine before sentient beings are fine. It is surely related to one’s merits but not to one’s brains to make money from business. Even being a thief needs merits. Some thieves have not been caught for ten years, and some thieves, lacking of merits, are just caught at once. This is all related to their merits.

If one seeks for self profit in his whole life, he will eventually be unhealthy or some problems will occur in his family. If no problem happens to his family, he may be imprisoned; if he is not imprisoned, he may have a car accident; if he has no car accident, he may be ill and lie on bed. Making use of one’s position to take advantage for him self will lead to various problems. A lay person is not considered a Buddhist disciple if he does not think about it seriously but still feel free and easy, as it shows that he does not deeply believe in the law of causes and effects. It is clearly stated in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows: Every thought aroused in an ordinary person is karma as well as a sin. But you still not accept it.

Thereafter “slander”follows, namely being destroyed and slandered. A wealth-seeking person is naturally very egocentric and cannot stand others speaking ill of him. When one does not accept others to talk about your faults, there will be no room for introspection.

“Fame” will then be the next. You all hope to have the sense of honor. Many Buddhist centers in Taiwan name out the main sponsors and the secondary sponsors, by which is just the honor. It is stated in the Sutra that “Eight Winds” are fearsome. Yet those centers provide people honor by, for example, certifying people who donate one million Taiwanese dollars to become a member. This is just honor! From Buddhist view, we should not seek for the honor thing but should be careful about it, since one naturally tends to be arrogant and self-pride. Especially the lay people are difficult to tame and subdue. People who appear as ordained people know they have afflictions. You, however, do not admit that you have vexations. And you will be even more vexed by creating more afflictions during your Buddhism cultivation process. Rinchen Dorjee Rinpoche does not allow anyone to behave that he is special different from others in the Glorious Jewel Buddhist Center, or thinks himself is the trusted follower of Rinchen Dorjee Rinpoche. If one has that thought or behavior, he will certainly be scolded for being moved by the eight winds. One is unable to attain the compassion of equality if he is incapable of controlling the eight worldly winds. And his mercy and compassion are faked, merely for showing it to others, since he has desires for being praised by others. A true Buddha or Bodhisattva will not let others know to how great extent they have practiced! It is because, from their point of view, there is no “good”. But that kind of problems frequently occur in many religious centers in Taiwan: members compete for credits and lay the blame upon others, hoping their guru would think they are smart and of great capability. Those people’s hearts, however, are exactly moved by the eight winds. Hence, we need to pay more attention to the four words: wealth, decay, slander, and fame.

“Praise” will come after then. His Holiness Chetsang Rinpoche had never praised in public for Rinchen Dorjee Rinpoche’s contributions that are definitely much more than yours! The reason His Holiness Chetsang Rinpoche had not praised was because it was still not the time for Rinchen Dorjee Rinpoche’s heart to hold it. So His Holiness Chetsang Rinpoche concerned for that Rinchen Dorjee Rinpoche might be arrogant. It was not until the Snake Year Teachings did His Holiness Chetsang Rinpoche start to praise Rinchen Dorjee Rinpoche, for His Holiness Chetsang Rinpoche knew that Rinchen Dorjee Rinpoche’s heart would not be moved. In fact, rather than praise, His Holiness Chetsang Rinpoche’s commendation should be called “rejoice accordingly”! When one is arrogant, it means that one has self-attachment, thinking that “I’m great. I’m competent. I’m good in every aspect.”It is demon’s heart, not Buddha’s.

It would be problematic if you hope every job you’ve done will gain praise from your boss. You boss need not to commend for what you’ve done since he has already paid you for it. The reason why mother-in-law and daughter-in-law argue with each other is because that daughter-in-law thinks she has already done many things as well as shown filial obedience but mother-in-law still speaks ill of her. So she cannot get along with her mother-in-law. It could be applied to the cases of many couples who quarrel with each other. Ordinary people are dizzily moved by the Eight Winds. They cannot clarify the situation but fall out with others all the time.

The later ones are “suffering” and “happiness”. Rinchen Dorjee Rinpoche has bestowed clear enlightenment that is recorded in the audio recording of “Happiness and Suffering”. The worldly eight winds will affect both our life and Buddhist practice. “Endurance” does not simply refer to neglecting others’ scolding towards us. Instead, one ought to inspect oneself for whether or not his mind and thought are affected by the eight winds. Start to reduce the worldly Eight Winds’influence on you. Then, you could attain the “endurance of supramundane.” There will be many challenges and obstacles to us when we start to perform Bodhisattva’s path. We ought to endure all the things sentient beings impose on you. Endure all kinds of sufferings and shoulder all kinds of hardship for sentient beings. Therefore, the dharma of “endurance” is necessary for us to learn and practice. Without achievement of endurance, one is not able to attain the following paramitas, even if he attains precepts observing and charity practicing. Endure when in good times; endure more when in bad times.

We do not endure out of fear or in order to accomplish a task for a better future. The spirit of endurance is based on the heart of mercy and compassion of equality. It is not possible for one to have mercy and compassion without eliminating “ego.” In order to eliminate ego-clinging, one has to contemplate and practice the dharma of endurance unceasingly. One must not give up, because the habitual patterns brought from the past lives have been deeply planted in one’s Alaya-Consciousness. If you are able to revise your daytime life style, you will start to feel that you start to make less odd dreams. In Exoteric Buddhism, there is a mantra called “Akasa Garbha Mantra” among the Ten Short Mantras. Akasa Garbha Mantra is used to help us reduce the germination of the seeds of greed, hatred, delusion, arrogance, confusion in dreams. The signals sent out from dreams are just those of consciousness. In daytime, you are able to repress those signals with your willpower. However, when you fall asleep at night, only the Alaya-Consciousness of your consciousness is left and the signals stored will be released.

In Esoteric Buddhism, “Dream Yoga” is the practice of Stopping and Contemplation in dream. Do not think you just correct well during daytime. If you still have some odd dreams at night, it means you have not corrected yet, and you just repress and hold it still in daytime but it is released at night. Therefore, the dharma endurance has to cover in the six periods of day and night, namely practice it 24 hours all day long. Auspicious Sleeping Posture instead of a posture of arms and legs outstretched is also for the reason of practice of endurance. It will be later explained when you attain the level. There is a big monk who gives the explanation in TV by saying that the heart is on the left side, so it needs to lie on the right side. This is only one of the reasons. In fact, Auspicious Sleeping Posture is not that simple and contains many others reasons. There is a temple where the Sleeping Buddha statue is on left side, which is opposite to the Auspicious Sleeping Posture that is on right side. The abbot gave a surprising answer in saying that it was to break the attachment. The Auspicious Sleeping Posture is presented by Buddha Sakyamuni, not an invention of later generations. It could be seen from the small part that the abbot did not act in accordance with dharma. We all learn Buddhism from Buddha Sakyamuni. He said he was to break the attachment, but he actually scolded the Buddha.

(28) Even hearers and solitary realizers, who accomplish only their own welfare, strive as if putting out a fire on their heads. Seeing this, taking up diligent effort – the source of good qualities – for the sake of all beings is the bodhisattvas’ practice.

The twenty-eighth practice is mentioning that seeing hearers and solitary realizers, Hinayana practitioners, who accomplish only their own welfare, strive as if a young lady is putting out a fire on their heads, we, who practice to gain liberation of reincarnation and benefit sentient beings, cannot be a tiny bit slack.

The Glorious Jewel Buddhist Center is a center where Mahayana, Vajrayana is practiced. The hearers and solitary realizers appear as ordained people because they know about afflictions and the need to cut them off. You are not able to attain the achievement in Hinayana because you are not willing to be an ordained person. But in the practice of bodhisattvayana, you are still unwilling to give up all the things you are not supposed to own. You may say “Practice for the merits of human and god!” but you are also unable to attain, as it needs to practice the Ten Meritorious Acts for it. It will not take effect forever without truly correcting your behaviors in your daily life. Do not think attending pujas every week will change your fortune.

One who is even a bit of slack and does not observe and reflect where he goes wrong is not qualified to be called a Buddhist disciple. What does exertion means? For hearers and solitary realizers, it means one has really made up his mind to gain liberation from the cycle of birth and death; for Bodhisattvayana practitioners, one keeps doing it without any resentment or regret for the sake of sentient beings and forget him self. To cultivate Bodhisattvayana practitioners, it is not necessary to practice as painstakingly as Rinchen Dorjee Rinpoche does. But at least, one ought to correct and abandon one’s various bad habits; otherwise, one is just a believer forever.

As long as one practices supramundane dharma well, one will have no problem in mundane dharma. As one practices supramundane dharma, Buddhas and Bodhisattvas will come to take care of him. One needs to meet the criterions and conditions to be looked after by Buddhas and Bodhisattvas. If you have not become a true Buddhist disciple but lie to your karmic obstacles all the time, your karmic obstacles will keep on hindering you. After you complete a run of recitation of the Sutra or Mantra, but you restart to think for your own, cannot endure a critical word by others, always lose your temper, and think yourself is in a prominent position, then you are not considered as a Buddhist disciple. And your karmic creditors of past lives will definitely come to hinder you if you are just a believer rather than a disciple. Because they are not able to hinder you anymore after you gain merits from reciting Sutra or Mantra, they give you a hard time first. One who attains the thirty-seven practices of bodhisattvas is then a Buddhist disciple who would gains cares from Buddha until he attains Buddhahood.

The twenty- eighth practice implies that one ought to one-hundred percent practice in accordance with the teachings, not referring to the times of recitation of Sutra or Mantra, or for how long one sits in meditation. It is being slack and retrogressing if one a little bit forgets what guru and Buddha has taught. In Buddha’s eyes, arhat’s path is not the best and highest stage. One ought to practice Mahayana and Bodhisattvayana. Even the basic Buddhism practitioners hurry all the time in practice without any slackness, let alone the Bodhisattvayana practitioners.

Never think: “I have no idea!” “I am the way I am.” If you are thinking or acting like that, you will fall into the three evil paths. Many people find excuses, saying: “I really have no way. Guru, please bless me!” Blessings means that Guru would put some snap in it for you if you harbor a heart of act in accordance with the teachings. Guru would let your heart keep unchanged, hold to it and not retrogress. But if your heart does not act in accordance with the teachings, however Guru gives blessings to you will not take effect. If one only needed blessing to take effect, Buddha Sakyamuni would not have needed to speak dharma for forty-nine years, His Holiness Chetsang Rinpoche would not have needed to keep propagating dharma, nor practitioners like us would not have needed to perform retreat practice. You always have a wrong thinking: “Guru must be compassionate and grant us an audience.” The truth is, Guru’s compassion is for the really suffering sentient beings. You, however, just create suffering by yourselves.

In that year when Rinchen Dorjee Rinpoche had not a meal to eat, His Holiness Chetsang Rinpoche did not contact Rinchen Dorjee Rinpoche. Neither did Rinchen Dorjee Rinpoche contact His Holiness Chetsang Rinpoche. Prior to that period, Rinchen Dorjee Rinpoche had donated ten millions but when becoming in poverty, nobody came to care. If it were you, you might have been wept your heart out! Nevertheless, Rinchen Dorjee Rinpoche knew it was the result of his own fault and karmic manifestation. There was somebody giving Rinchen Dorjee Rinpoche suggestion of selling the Buddha statue of Avalokiteshvara in the mandala. Rinchen Dorjee Rinpoche did not take the man’s advice! Selling a Buddha statue is just like selling one’s parents. It is also stated in the Sutra that a Buddha statue should not be sold. Rinchen Dorjee Rinpoche is afraid of the law of causes and effects. You, on the contrary, are feared by it.

Why are you scolded all day long? It is because you do not believe in the law of cause and effect and think that it is all right to give rise to some thoughts. From Exoteric Buddhism’s point of view, when you were born, there were virtuous gods following you. Also from Esoteric Buddhism’s point of view, when you were born, there were one hundred peaceful and wrathful deities in your body; they know clearly any thought arising in your mind. What is Buddha? Buddha is fully awakened and does not have the slightest ignorance. All people who are heavily self-centered and all people who think they are correct should never come to this venue again. There is also no use for you to repent in front of Rinchen Dorjee Rinpoche. You often repent the same thing. The true disciples of the Buddha will never find any reason not to carry out the dharma of practicing Buddhism and will also not wait for a while to act.

We lay people do not have the kind of environment of the monks and nuns that is suitable for practices all day long. But being the lay people actually gives us many methods to practice Buddha dharma, since what we come into contact with every day is worries. One would not attain any achievement without any worry. It is practice of Buddhism if we can use Buddha dharma in our daily lives. The activities of meditation, reciting sutras, prostrating oneself in front of Buddha, and so on, are just to help strengthen our minds so that the karmic barriers will not bother us temporarily. However, we should absolutely use Buddha dharma in our daily lives; otherwise, the karmic barriers will still come to interfere with us. When Rinchen Dorjee Rinpoche performed a retreat at Jangchubling for the first time, if Rinchen Dorjee Rinpoche dreamed at night, as long as the dream involved the five poisons, namely greed, hatred, delusion, arrogance, and double, Rinchen Dorjee Rinpoche would wake up immediately and repent right away. The next day, Rinchen Dorjee Rinpoche would not make the same dream; this was certainly accomplished practices. So His Holiness Chetsang Rinpoche said that Rinchen Dorjee Rinpoche did not need to practice the dream yoga since Rinchen Dorjee Rinpoche had attained the accomplishments.

(29) Having understood that disturbing emotions are destroyed by the insight possessed with tranquil abiding, to cultivate meditative concentration that perfectly transcends the four formless absorptions is the bodhisattvas’ practice.

The meaning of the twenty-nineth practice of bodhisattva is that after you have fully understood the highest level of concentration (samatha) and wisdom (vipasyana) you can destroy all disturbing emotions. We as the disciples of Buddha should truly practice such meditation to transcend the four formless absorptions. This item is very important.

Every Buddhist practitioner should practice meditation. The non-Buddhist practitioners also practice meditation. However, we, the disciples of Buddha, generate concentrations through the precepts and generate wisdoms through the concentrations. The non-Buddhism does not have these methods. The non-Buddhist practitioners cannot attain wisdoms because they do not have the dharma of “samatha and vipasyana”. “Samatha” means stopping and “vipasyana” means seeing into the nature of reality. Stopping is to stop our delusive thoughts. The methods of stopping delusive thoughts include the method of counting breaths in Zen Buddhism and the method of reciting Buddha’s name in Pure Land Buddhism. In Drikung Kagya lineage of Tibetan Buddhism, there is a very direct and simple method. The method cannot be transmitted to a practitioner unless the practitioner has completed his four preliminary practices.

In the dharma of “seeing”, what do you see? It is not to see if your body has any reaction or not; it is also not to use the terminologies you have learned from the Buddhist sutras to observe the realm you have seen and felt. Both of “stopping” and “seeing” are the methods of cultivation for our afflictive hindrances and noetic hindrances. There are two major obstacles for us to practice Buddha dharma; one is “affliction”; another is “knowing”. For one who has heavier affliction, his strength of meditation is smaller; but because his strength of meditation is smaller, his opportunity of opening his wisdom is higher. For one who has little worry but heavier noetic hindrance, it is easier for him to enter a meditative state; but his chance of opening wisdom is smaller. So for those who practice the path of Arhat, usually, they have less afflictive hindrance and more noetic hindrance. The noetic hindrance is for one to think, “I know! I understand! I can experience!” Therefore, the most fearsome thing for one who practices Buddha dharma is for him to say, “I understand!” Even if we have worries, we can eliminate, or even stop, halt, and cut off these worries through various methods. But when one has generated the attachment to “knowing”, this person will concentrate his mind to certain idea or certain thing known by him without letting it go; thus, this will create the so-called “four meditations of the form realm”.

There are Buddhist scriptures to explain the first, the second, the third, and the fourth of the four meditative concentrations. For one who can attain the level of the fourth meditation, his lifespan will be very long; however, no matter how long his lifespan will be, he will still fall into the cycles of reincarnations. The distinction between a meditation and a meditation that leads to liberation is very fine. If one meditates without leading by a virtuous and experienced guru, one will be in a very dangerous state since it is very easy for him to fall into the four meditations of the form realm. Why have Rinchen Dorjee Rinpoche not taught you meditation even till now? Because you have not even throwed away your own problems, it would be very dangerous for you to get into meditation. Many lay practitioners can very easily fall into this realm, because they misunderstand the meaning of “meditative concentration”. They think that concentration is having no thought; but when they think concentration is having no thought, this is a thought; then he will persist in this thought and continue to extend the time. The real meaning of “concentration” is this. From the moment after a thought disappears to the moment before another thought arises, the time and space in the middle is called “concentration”. No matter how many distracting thoughts you have, your thoughts cannot appear simutanuously in the same second; they appear one after another.

Practicing meditation is to train our mind to slowly extend the time gap between each thought. This extension of time is used to prevent the delusive thoughts stored in our consciousness before from interfering with our mind so that a pure and clean observation can arise. Therefore, a pure and clean observation is not to use Buddhist terminologies one has learned or Buddhist concepts one has heard to observe the function of the mind. However, the level of stopping and seeing has not yet reached the realm of true awakening. From a true awakening, regardless of seeing one’s Buddha-nature or uncovering enlightenment, to the final state of awakening, all require one to go through constant trys and trainings and to continuously experience Buddha dharma in one’s life; this way, one can then realize the state of “seeing one’s Buddha-nature”. Meditation is just to help to make our mind simplified and our body and mind unified. But to become enlightened or to see one’s Buddha-nature, it can only happen suddenly without one knowing the exact time and inside one’s life. It has no default position and cannot be attained by just sitting there and thinking constantly that “I want to see my Buddha-nature!” That is why Rinchen Dorjee Rinpoche has always emphasized that our life is a life of Buddha dharma, because if we use Buddha dharma in our life, we can then see our Buddha-nature when the causes and conditions mature.

The four lettered verse of “arising and ceasing of conditions with the nature of emptiness” means all dharmas of cause and condition are the dharma of arising and ceasing and they do not have self-nature. During the second retreat, Rinchen Dorjee Rinpoche once finished a lesson of practices in the retreat room; when Rinchen Dorjee Rinpoche left the seat and walked a few steps, Rinchen Dorjee Rinpoche’s feet kicked the legs of a chair. The kicking sound arose and disappeared immediately. Right then, Rinchen Dorjee Rinpoche realized the state of dependent arising of phenomena which are void of self-nature. It is very difficut to use words to explain that kind of feelings; it was as if all obstacles were suddenly eliminated and suddenly Rinchen Dorjee Rinpoche felt very comfortable with everything; there were no obstacles for all of the physical body and the mind; it was as if the view in front was very clear and Rinchen Dorjee Rinpoche clearly understood the function of the mind; then Rinchen Dorjee Rinpoche laughed loudly three times. That laughter is not a happy laugh, but a laugh of *full of joy of dharma* we often heard. *Full of joy of dharma* neither means that you are very happy and sleep well after listening to Buddha dharma today, nor means that you feel very easy after making repentant prostrations today. They are not the correct meaning.

When you have achieved certain state of mind, that kind of joy can’t be experienced in our mundane world. This is the process of seeing your Buddha-nature. Without experiencing many previous training and tests, it’s impossible to accomplish the achievement. In ancient time, the process of seeing their Buddha-nature for some great masters could be breaking a cup or witnessing a leaf falling. The most famous story in the past, “holding a flower and smiling” depicted that, under certain cause and condition, a practitioner’s mind became fully cleared and his wisdom became completely opened. Therefore, why do we want to be in retreat? Because during the retreat, under certain cause and condition, we can let you become enlightened and see your Buddha-nature.

For Drikung Kagyu lineage, one who has seen one’s Buddha-nature has not yet reached the final stage; one has to practice even more diligently. For Zen Buddhism, seeing one’s Buddha-nature is already an incredible thing. But for us (in Drikung Kagyu lineage), seeing one’s Buddha-nature just indicates the beginning of the theory. For you, you have not seen your Buddha-nature now. So when you practice meditation in a retreat, you absolutely need the guru to give you many enlightenments and ideas in advance. Mahamudra can be divided into the “theoretical part” and the “practical part”. A true disciple of Buddha clearly understand that practicing the dharma of stopping and seeing can destroy all afflictions; but he absolutely has to transcend the state of the four meditations of the form realm, because if he does not transcend the four meditations, he will still fall into the cycles of reincarnations. True meditation is a meditation with Buddha’s wisdom.

(30) If one lacks wisdom, it is impossible to attain perfect enlightenment through the five perfections (Paramitas). Thus, cultivating skillful means with the wisdom that does not discriminate among the three spheres is the bodhisattvas’ practice.

The thirtieth practice is coherent to the former one. One who practices meditation without unsealed wisdom will not take effect even if he practices the other five Paramitas well. Not having the real wisdom is not having the perfect enlightenment.

What is Prajna? It is far-fetched to simply explain Prajna in terms of wisdom or void of nature. Wisdom refers to constantly benefiting sentient beings with one’s all methods, all thoughts, and all ideas, and then the one attains Buddhahood. This kind of thinking pattern is called wisdom. Now our thinking is in an egocentric way, and it is the ordinary person’s cleverness rather than the wisdom. It is still incomplete to merely take the void of nature as wisdom. The void of nature is only a part of wisdom. Wisdom should contain all the limitless knowledge, understanding, and methods of benefiting sentient beings. Simply speaking, the Buddha’s wisdom is unlimited. The reason that the Buddha is considered to be able to comprehend all the things in worlds the trichiliocosm, or even in the whole Universe is because the Buddha’s wisdom has been completely, perfectly developed. Compared with Buddha’s wisdom, Bodhisattva’s is much less, while Arhat’s is still less than Bodhisattva’s. An ordinary person could be said having no wisdom if he is compared with an Arhat.

Self-benefiting is called of clever. Generally speaking, wisdom is to use all of our inherent energy to benefit others. The inherent energy is equally possessed by every being. Nothing but too much greed, hatred, ignorance, arrogance, and delusion cover the energy so that the wisdom cannot be developed. When we are reciting the Sutra, mantra or doing prostration or meditation, our heart gets more purified and the wisdom just appears as if a small beam of light goes out through a small aperture. So we do some virtuous things from time to time.

The reason Buddhas and Bodhisattvas do not discriminate between good and bad people is that all happenings are karmic effect. Even the light of wisdom of an evilest person will seldom appear when his heart of greed, hatred, ignorance, arrogance, and delusion is calmed down for a while. If through practice one’s wisdom is unsealed, the expression of his eyes, face, and manner will be different and you can feel it when you take a look. People who practice for merits look different, too. Meditation practitioners also look different. The heart will affect and change one’s outer appearance. Among the Six Paramitas, the last one “wisdom” absolutely needs a guru to help you unseal it. In Esoteric Buddhism, the importance of Guru is highly emphasized, and it is because Guru is able to develop your wisdom. In Esoteric Buddhism, when a Guru meets a worthy vessel disciple who also truly practices in accordance with dharma, Guru will absolutely exert himself to help this disciple, which is just like how His Holiness Chetsang Rinpoche has treated Rinchen Dorjee Rinpoche. Every year when Rinchen Dorjee Rinpoche came back for retreat practice, no matter how busy His Holiness Chetsang Rinpoche was, His Holiness Chetsang Rinpoche, as Rinchen Dorjee Rinpoche’s Guru, would neighbor with Rinchen Dorjee Rinpoche’s retreat room.

Among the Six Paramitas, the last one is most important. We must develop our wisdom. In order to develop it, we have to practice the former five Paramitas and observe precepts in every daily life. In this way, our wisdom will be naturally developed. Then we could have the ability to liberate ourselves and others. Before wisdom is unsealed, be law-abiding and live a life in accordance with the Buddha’s teachings. Do not go off into wild flights of fancy or do mischief. It is called doing mischief to do something far from what the Buddha had enlightened.

Take a simple example: Rinchen Dorjee Rinpoche has helped two children who originally would die, among whom one acquired Pemphigus vulgaris and the other girl had a car accident in Taichung. Their mothers came to seek an audience with Rinchen Dorjee Rinpoche for the first time, and at that time their children were dying. However, Rinchen Dorjee Rinpoche gave them a chance for thinking more clearly before they would come to supplicate again. It is because as long as one prays with most sincere heart, his praying would be responded by Buddhas and Bodhisattvas. Thereafter, the mothers came back again to implore, and their children survived. Some conceited adults pray only for one time, thinking: “I will not respond to you if you do not respond to me first.” To grant whatever is requested is not to respond to whatever you ask at will. You must pray with the sincerest heart no matter for a dharma or something else. The sincerest heart is the true heart.

Many people who come to ask for Rinchen Dorjee Rinpoche’s teachings would like to explain their thoughts. One who explains his thoughts shows that he does not accept Buddha-Dharma and still tightly stick to “self-thought”. It will be time-wasting to speak. Therefore, it is very dangerous for one goes out to liberate beings before one sees his own nature, as you plan and measure things with your subjective judgment.

(31) If one doesn’t review his errors, one may not be able to practice Buddhism although one appears to be a practitioner. It’s a Buddhist’s conduct to frequently review and correct one’s errors. This is what a Buddhist should practice.

What the thirty-first practice indicates is that many practitioners, especially in Tibetan Buddhism, rarely review their own mistakes. Oftentimes, they appear to be Rinpoche’s, lamas, or ordained practitioners, but since they don’t reflect on their errors and hope to change things by performing dharma, what they do is not Buddhist practitioners should have behaved.

As a Buddhist practitioner, one should always review one’s mistakes and eliminate them. So-called “eliminating mistakes” is to getting rid of any rancorous feeling. Whenever you encounter any problems, you seldom reflect upon yourselves. You are used to blame others, including blaming your guru. This is not a Buddhist should’ve done. Instead of thinking that “why he didn’t understand me, to reflect on your errors is to peacefully think “why others criticize me? What’s my mistake? What did I do violates Buddha Dharma?” You have to incessantly reflect on your mistakes so as to change your karma.

(32) Criticizing errors of other Buddhists because of one’s own afflictions is violating the five precepts and the ebbing of one’s Boddhichitta. Especially, one shouldn’t comment on pudgalas who have already practiced Mahayana.

It’s the violation of your precepts and ebbing of your Boddhichitta when you criticize other Buddhists’ error because of your afflictions. Afflictions are resulted from the “Eight kinds of Wind” in the mundane world. As your afflictions arise and you go on to critize others, especially other Buddhists, you’d break the five precepts and your compassion and Boddhichitta would wane. It’s especially serious if you critize pudgala who has been practicing Mahayana. Pudgala is a Sanskrit term, meaning all sentient beings. As long as a sentient being begins to practice Mahayana and vows to and does practice Boddhisattva’s path, your fault would be great if you keep commenting and critizing him.

Do not think that because of your criticism, he’ll punish you. Nor should you think that because he’s a future Buddha so you shouldn’t comment on him. It’s that this practitioner has already vowed and been practicing Boddhichitta to continueously benefit sentient beings. Your criticism may prevent some other sentient beings from making accquitance with him. Additionally, if someone not determinant enough hears what you said and changes his mind not to get in contact with the practitioner, you indeed would cease that person’s life of wisdom. Even if you don’t obstruct him to learn Buddhism, you actually leave a bad “cause” to him, being suspicious to the guru. Your karmic retribution will be extremely severe.

To practice Mhayana is to practice Boddhisattva’s path. When you witness someone is practicing Boddhisattva’s path, you really shouldn’t comment on his conducts because of your own troubles. For instance, you shouldn’t comment “Now he seems to dislike me!” or “Lately, he rarely asked me to assist him.” After saying these, you’d find some reasons for why you couldn’t get close to him. Being by H. H. Chetsang Rinpoche’s side for more than ten years, Rinchen Dorjee Rinpoche had never complained that H. H. Chetsang Rinpoche didn’t care about him when nothing was required Rinchen Dorjee Rinpoche to do. By the same token, Rinchen Dorjee Rinpoche also never blamed H. H. Chetsang Rinpoche for finding fault with Rinchen Dorjee Rinpoche, when H. H. Chetsang Rinpoche asked him to do something. H. H. Chetsang Rinpoche is the guru of Rinchen Dorjee Rinpoche. When H. H. Chetsang Rinpoche required Rinchen Dorjee Rinpoche to do anything, Rinchen Dorjee Rinpoche just did it. When H. H. Chetsang Rinpoche didn’t require Rinchen Dorjee Rinpoche to do anything; it meant Rinchen Dorjee Rinpoche was not ready to do so. You are not qualified to comment on practitioners on Boddhisattva’s path. Rinchen Dorjee Rinpoche was willing to pay $3000 airfare to bless those who in need and fly back. Are you able to so the same?

You can’t really fathom the behaviors of the practitioner on the Boddhisattva’s path, for his conducts are beyond your understanding. Even if you think the master might do something wrong, you can just cease from going to his center. You shouldn’t discuss him. We can talk about things but not the person. Rinchen Dorjee Rinpoche sometimes would discuss things with H. H. Chetsang Rinpoche, but they simply talked about matters rather than discussing persons. Instead of mentioning about this person, what you really should to is to deal with things after you’ve a grasp of it. A genuine practitioner on Boddhisattva’s pther can benefit numerous sentient and sentientless beings.

It’s not related to you whether you like his conducts or not. H. H. Chetsang Rinpoche once said to Rinchen Dorjee Rinpoche that it’s better to keep distance with believers. The sutra about entering Boddhisattva’s gate also mentions the same. It’s because the lives are very different between yours and the practitioners on Boddhisattva’s path. Based on your point of view to examine Rinchen Dorjee Rinpoche’s life, you’d see a great difference. You come here to learn Buddhism, not to make friends. Thus, you should stop commenting on your guru so as not to cease other’s life to achieve wisdom. Moreover, if you keep commenting on your guru, your karmic creditors might feel cheated by you. All of you come here because Rinchen Dorjee Rinpoche had solved your problems. It’s because Rinchen Dorjee Rinpoche has been practicing Boddhisattva’s path, Rinpoche is able to help you with your difficulties. Do not make the same mistakes anymore!

(33) One shouldn’t compete for offerings and reverence with each other. If so, one’s understating, thinking and practicing of Buddhism will be waning. One should forsake all kinds of greediness, lay close friends, and benefactors. This is what a Buddhist should practice.

This practice refers that all ordained abbots shouldn’t compete for believers’ offerings and reverence. As long as there is such kind of competition, their understanding, thinking and practicing of Buddhism will be waning. Rinchen Dorjee Rinpoche has achieved this practice already. Why aren’t any sponsors’ names honored in this Buddhist Center? It’s because such arrangement may arouse your greediness. Such greediness may lead to such thought as” He is an important sponsor. I shouldn’t offend him. If I do, he may not come anymore. And then this center may be over.”

Some had complained “Rinchen Dorjee Rinpoche asked for money all the time.” If Rinchen Dorjee Rinpoche truly asked for money all the time, how come he had taken such poor disciples in? Once several rich persons came and said to Rinchen Dorjee Rinpoche “Your center is too small. We aren’t comfortable there.” If Rinchen Dorjee Rinpoche really wants rich sponsors, half of you will not be allowed to come already. Rinchen Dorjee Rinpoche can also put you in different classes to teach. Yet, Rinchen Dorjee Rinpoche didn’t do so. Some said to Rinchen Dorjee Rinpoche “Friday’s Chod pujas are very difficult to register. Can you conduct one more puja per month?” He really didn’t know Rinchen Dorjee Rinpoche has been too busy to eat!

Many people are pleased when hearing praise such as “you have practiced Buddhist very well! You look very sublime! Your reciting of mantras is very nice.” Being content with these admiring words is in violation with this practice. A genuine practitioner on Boddhisattva’s path ought to give up close lay friends and benefactors. You should leave all the people who are close to you before you were ordained. It is not a senseless decision. If they can learn Buddhism with you, that would be fine. But if it’s not the case, you should give them up. Even if one has been your important benefactor and the temple can’t function without him, you still have to keep distance from him. Otherwise, you may not be able to liberate him from reincarnation and your Buddhism learning may be destroyed by him.

(34) Slandering would cause other fidgety and ruin a Buddhist’s words and conducts. One should abandon slandering. This is what a Buddhist should practice.

“Slandering“doesn’t mean reprimanding others. “Slandering” refers to words of cursing. Some people often said things such as “you should wait until his karmic retribution appears.” This is a kind of slandering. “You should leave him alone. As long as he keeps doing such and such, he’ll be out of luck later.” This is also a kind of slandering. Thus, as long as you express your hope that others would feel pain or hurt, it is slandering. In other words, when you unlash your emotions and speak vicious of others, it’s slandering.

As a Buddhist, one shall not cause others to fidget. So-called fidgeting is to arouse other’s vicious thoughts. Slandering may not appear in vulgar expression or in anger. It’s not necessarily in curses. For instance, when someone kindly gives us some advises, you might respond “I just can’t change. I’m like this for a long time. What can you do about me?” Such response to other’s kindness is to fidget other. It’s slandering. You shouldn’t look down upon others or say something to hurt them only because they are in lower status. All words that will cause others to feel fidgety are slandering.

Those who are used to slander will absolutely fall into hells. As a Buddhist, one should decrease using ridicules that are also a kind of slandering. Some might not be able to stand ridicules and jump off the building. Many people have been learning Buddhism but don’t realize that they have been committing slandering. Rinchen Dorjee Rinpoche shared a story occurred in an Exoteric Buddhist center. A lady who took refuge in an Exoteric Buddhist center befriended and got herself pregnant with a married man. People around her were those so-called diligent Buddhists. After being pregnant, the lady consulted more than ten people around her. Every one responded similarly: “You’ve planted evil karmic seeds; you’ll be out of luck. How come you as a Buddhist can do this?” “You have violated precepts.” “A Buddhist shouldn’t do this.” “It’s a very serious matter.” These people repeatedly offered such comments. Eventually, she went to Rinchen Dorjee Rinpoche and asked “what do you think of this matter?” Rinchen Dorjee Rinpoche replied “I didn’t have any special thought on this. You should just be responsible. Do not destroy the man’s family and should give birth to this child.” After hearing these words, she at once wept and said “thank you for saying these. If your words were the same as theirs, I’d jump off the building right now.” Many people learn Buddhism without realize that they have learned slandering, too. That’s why Rinchen Dorjee Rinpoche always advised those married women not to scold their husbands in the name of Buddha Dharma. It’s a slandering, if you said “my guru said you’ll have to pay back your karmic retribution, if you do so.” Why is it a slandering? He didn’t like to accept Buddha Dharma. After your comments, he’d become even more detached.

It’s like the lady’s story. If Rinchen Dorjee Rinpoche advised similarly like others and used Buddha Dharma to teach her, she’d jump off the building and there would cause two lives. Instead, Rinchen Dorjee Rinpoche told her that if she needed any help, she could come to seek Rinchen Dorjee Rinpoche’s assistance. Rinchen Dorjee Rinpoche really helped her a great deal. This is genuinely practicing Boddhisattva’s path. You only know how to reprimand others by using Buddha Dharma. How come Buddha Dharma is used to reprimand others?

We ought to be cautious with words. Do not think that with such little knowledge of Buddha Dharma and few Buddhist phrases, you can give lessons to others. Rinchen Dorjee Rinpoche scolded one male disciple “are you still chatting with a divorced woman over phone?” Then, Rinchen Dorjee Rinpoche continued to give the enlightenment. You actually utilize your subjectivity to talk to and advise others, which means you use your own preferences, not wisdom. You would advise to do what you prefer and advise not to do what you dislike. This is not appropriate. If people around are in trouble, you should bring them to seek help from Rinchen Dorjee Rinpoche.

(35) When one is used to his afflictions, it’s difficult to change or abolish. Whenever any thought of five poisons arises, one should immediately eliminate it. This is what a Buddhist should practice.

For a genuine Buddhist practitioner, the best weapon to abolish afflictions is to get rid of any arising thought of greediness, hatred, ignorance, arrogance and suspicion. As long as you are accustomed to feel afflicted but you want to change, it has become fairly difficult. It’s normal for lay people like you to have afflictions of greediness, hatred, ignorance, arrogance, and suspicion. You shouldn’t, however, be gradually used to it and refuse to discard them. The meaning of abolishing afflictions lies in the practice that as soon as it gives rise to the thought of five poisons, you should make repentance to such thinking. When in performing retreats, Rinchen Dorjee Rinpoche even practiced to make repentance in his dreams. Whenever there was a thought occurred in sleep, Rinchen Dorjee Rinpoche would wake up immediately, make repentance and get back to his sleep. The sleeping time had been greatly reduced. Such practice was in fact trained during daytime. Whenever there’s any thought, Rinchen Dorjee Rinpoche would make repentance at once. If one can control his thoughts in daytime, he can naturally do it during night time.

But you don’t hear of these advices, and don’t believe them either. There is one female disciple, having a biting tough, responses harshly to any comments from others. This is affliction. Why does she have such harsh words? It is because she want to protect herself. She thinks she is so skilled and professional that no body can give her any comments. Therefore, we should deeply understand that either ordinary people or people who decide to practice Buddhism should not let the afflictions become the habitual pattern. Do not think it does not matter to talk just once, think it over just a little while, or do it a little bit. It will not be too late to change these behaviors later on. Sometimes it indeed too late when an affliction become a habitual custom.

The problems of those who have neuropathy and are possessed by demons could be solved in a few seconds. Those who have neuropathy of many lifetimes are also easily to be solved because this is the karma of lifetimes. But there are nothing could be done for those who pretend having neuropathy originally and then become having it gradually. Many who have neuropathy fake to do so at the beginning by behaving in the way“That’s what I am. You can do nothing with me!”. But they eventually this behavior become become the habitual pattern and thus is hard to be changed. Therefore, what Rinchen Dorjee Rinpoche often said about demons of minds is saying those who are possessed by the demons of demons, faking to be miserable but not hearing of any words. Why do they feel miserable? It is because they do not get what they want. So they fake to be miserable, wishing others give what they want with sympathy.

Do not ignore any bad behaviors. It is very easy to develop a habitual pattern but is very difficult to change one. We should be aware of our daily life, particularly our thinking. We should adapt ourselves whenever thinking about 5 poisons arise within us. Of course, someone would say how to do business by this way? Doing business or working is nothing to do with greed. You are not greedy if you sell something based on the prime cost, don’t deceive others and do the business in according with the conditions. If the selling objects are white and you claim them black for selling, it is greedy. So many people in the world are greedy that they sell something of 500 dollars out with 5000 dollars. It is hard to change the habit that is deeply greedy, criticizing, or losing temper. If they still think they are right, they will likely be reborn as a big anaconda, or obtain rebirth in Luochaguo or in the Asura Realm. To linger in the reincarnation of six realms is much faster and easier than drinking water. Nevertheless, to gain rebirth in the Pure Land of Amitabha is easy too. That all depends on your habits of this lifetime. Therefore, if your habits are virtuous instead of afflictive, you will be live better in the future.

The way of learning Buddhism is gradual, adapting your mind little by little. You should do this without easy negligence. Do understand clearly that your merits accumulated by previous lifetimes are not too much. You definitely do not have the capability as Rinchen Dorjee Rinpoche. So it is very easy for you to be took away by others if you do not practice accordingly. Therefore, you should be very attentive and do not find any excuses to explain what you have done is right.

(36) In brief, whatever conduct one engages in, one should ask, “what is the state of my mind?” Accomplishing others’ purpose through constantly maintaining mindfulness and awareness is the bodhisattva’ practice.

In brief, all your conduct and mind should be clearly in the right direction. Being a Buddhist disciple, you should follow your duty to live and work in accord with the disciplines of Buddhist disciples. If you don’t, you are not a Buddhist disciple. Therefore, we should always benefit others with correct cognition and correct thought, hoping sentient beings to refrain from sufferings and gain bliss. The true practitioner would not bring afflictions to other beings. This is not saying you know someone is do evil deeds but your still lend them some money. No affliction is saying you will not make others worried for your own benefits, or to showing how important you are. The noblest people always do things silently. The most talented people are those who others do know their existence. If you wish others hear of your name very often, you are the most stupid man in the world. As long as you have merits, others will hear of your name naturally. You all know Rinchen Dorjee Rinpoche do not like to be reported on the media, do not make public advertisement, nor publish any dharma periodicals, but many people knows Rinchen Dorjee Rinpoche’s Buddhist center is strictly disciplined. Therefore, as long as you have the mind of benefitting others, everything will appear perfectly. If all what you do is so selfish that you don’t get hurt and id doesn’t matter to hurt others, many serious problems would happen to you all the time. In summary, a Buddhist disciple must live with correct cognition, correct thought and correct faith to let go of selfishness and benefit others. Do understand you are so tiny among the sentient beings, no matter what position you work as. Do not think how important you are.

When you think you are the most important, you will not do things that benefit others. Therefore, being a Buddhist disciple, one should behave in the way that all his conducts are to benefit beings, letting go of personal interest. To do this, it is difficult at the beginning. But when you are getting skilled, you will not feel any pain or difficulties at all. If you can’t do this, you can be a Buddhist disciple anyhow. The word correct among so-called correct cognition, correct thought, correct faith is saying there is no personal interest. Interests here do not mean money. In fact, what we often pursue is not money. You ask people to pay attention on your reputation, the thinking, or your personal feeling to fulfill your desire.

(37) In order to clear away the suffering of limitless beings, through the wisdom the purity of the three spheres, to dedicate the virtue attained by making such effort for enlightenment in the bodhisattva’ practice.

The last practice is saying if you could achieve the previous 36 practices diligently, all what you do will be virtuous. Moreover, to perform these practices for the sufferings of the limitless beings, we should dedicate all the merits to the boddhi with the pure wisdom of the three wheels of emptiness. “Three wheels” means body, speech, and mind. “Pure” is not wisdom is washing clean, and is not for “no karma”. In fact, it is saying “no self benefit”. Even with a tiny self benefit, it is not pure. So does talk a few words to benefit oneself, hoping people to change the way they think of you.

We must acknowledge the fact that we are not different from other beings in essence. The construction of physical bodies of all the sentient beings in this world, including animals or people, is the same. The minds of all sentient beings in six realms are the same too. As what Buddha said, all beings in the universe are the same in essence. But they are different to us because of our discrimination. The so-called benefitting beings is saying to do the activities without the thinking “I am benefitting beings”, because we are among the sentient beings. If all the sentient beings happy, we will be happy too.

The key point of this practice is saying the purification of our body, speech, and mind, including what we talk, we do, and we think does not have any tiny self benefits. Only with the pure wisdom we could help beings’ sufferings. Moreover, we should dedicate all the merits to Bodhi. People that practice Arahan path do not develop bodhicitta. However, the most significant preciousness of Bodhisattva’s vehicle and Varjayana is Bodhi. Bodhi, simply speaking, is to learn and practice Buddhism to benefit all beings. That is you should learn all the methods and teachings that Buddha taught us and use them to benefit all beings. Or, all what we know and we learn is to help beings, not to help ourselves. As long as you always benefit beings, your problems will be gradually solved and reduced. Therefore, we should dedicate all merits of every conduct we do, including giving charities or making the offerings.

Why do we need to make dedication? It is because the power of one single person is limited. If we make dedication, those merits we accumulate could be linked to the ocean of the merit of Buddhas and Bodhisattvas. One drop of water will dry out instantly. But if this drop of water join the ocean, it is with all of the water, isn’t it? The ocean is the ocean of merits. The ocean of the merit of Buddhas and Bodhisattvas is boundless and unlimited. Therefore, why we make dedication is to make us to link to the ocean of Buddhas and Bodhisattvas’s merit, so to be able to benefit more beings. Simply dedicate the merits to all sentient beings in the dharmadhatu, which certainly include your wife, your son, and all the people that have karmic connection with you. You don’t have to indicate the name when making dedication. The Buddhist disciple must make dedication daily. Some people think not to dedicate merits to others since the merits for themselves are not enough. Such a thought is wrong. We, practicing Buddhism on the Bodhisattva path, must make dedication, even any tiny activity such as making offering of an incense.

Long time ago when Rinchen Dorjee Rinpoche practiced the exoteric Buddhism, there once someone took photos of Rinchen Dorjee Rinpoche when Rinpoche was making the offering of an incense during a ceremony. At that time, only one thought was within Rinchen Dorjee Rinpoche’s mind, i.e. making the offering on the behalf of all beings. As a result, those photos showed that there was a white light emitted from Rinpoche’s body to the mandala. All of the 3 consecutive shots showed the same phenomena. That is the making offering indeed. Our mind is very important. If you think “It is I who is practicing Buddhism, reciting the name of Buddhas, prostrating towards the Buddhas, and I am so capable.” Such thinking has nothing to do with the Bodhicitta, nor the dedication. You should understand the vat your mind the more merits you accumulate by your activities. “vast” is to open your mind completely. It is hard at the beginning, but you must do it this way. Rinchen Dorjee Rinpoche has told you repeatedly not to reject any worldly affairs, nor tell someone is good or bad. The “not to reject” here does not saying to make friends with bad people. Instead, perceive them without any discrimination. Anything or anyone good or bad is the dharma for our practice. You should have sympathy for those who behave badly. Do not look down upon them or disrespect them. Do not look down upon those who are not on the Buddhist path yet. In this way, the Bodhi is there.

All of Buddhist disciples have to perform the 37 practices truly. Apply every practice into your daily life. It is hard, but you must practice. If you could achieve the 37 practices, you will be on the way of free from the birth and death because your merits will be accumulated with the enlightened wisdom. Many Buddhist teachings are condensed into the 37 practices. Many essence that we read from the Sutra are also could not found inside the 37 practice. It will be very high accomplishment to perform each of practices truly and accordingly. We should do it despite how difficult it is. Since you want to learn Vajrayana, there is no reason you do not perform the 37 practices as each practice represents on dharma.

To practice Bodhisattva vehicle, you must perform 37 practices, and can’t miss any one of them. You should understand that the Dirkung Kagyu’s teachings are of Vajrayana so the practice is particularly strict. If you could achieve, you will definitely change all your future.

February 26, 2010

His Eminence Rinchen Dorjee Rinpoche conducted an auspicious Chod puja at the Glorious Jewel Buddhist Center in Taipei.

Rinchen Dorjee Rinpoche gave the following teachings: His Holiness Chetsang Rinpoche once said that the Chod puja is one of the eight major lineages in Tibetan Buddhism. If a practitioner focuses on a practice from these lineages in his life, he will attain accomplishments in one lifetime. To attain accomplishments is to be able to attain liberation from both birth and death in reincarnation in one’s current life. In the Tibetan language, Chod means to cut off. The reason why one is reincarnated lies in that he has afflictions, which result from all the feelings of happiness and suffering, and the Chod puja is able to cut off one’s afflictions.

The Chod was composed by Machik Labdron, a Tibetan yogini, 1300 years ago. The term ‘yoga practitioner’ has nothing to do with the yoga you do and is used to refer to someone who conducts practice. Machik Labdron composed the Chod puja according to Mahaprajna-paramita-sutra, which mainly explains ‘wisdom’ by Buddha Sakyamuni during his later 20 teaching years. To have wisdom does not mean that one manages to do things or study well. To have wisdom is to benefit the sentient beings in the six realms with one’s thought, speech, and action. If one generates his thought, speaks of a word, or carries out his action to benefit himself, he does not have any wisdom. Besides, the wisdom of the Buddhas is to realize all the creation of the phenomena and changes in the universe and to have the ability to benefit the sentient beings. Wisdom is developed through practicing Buddhism and is included in the Six Paramitas—generosity, discipline, tolerance, diligence, meditative concentration, and wisdom. Even the Buddha had to spend 20 years to explain wisdom, how can you expect yourself to understand it immediately?

Nowadays, there is a trendy phrase “to let go and become empty,” and people think that emptiness is becoming thoughtless and affliction-free. Such explanation is incorrect. How can one let go or become empty? In fact, the idea of wanting to let go and become empty is a thought as well as an affliction. Emptiness does not mean non-existence, but the changes of matters. According to the current scientific studies, the universe began with a gigantic explosion, which was followed by the births of the stars and other various developments. The universe is not created by God as asserted by other religions. Such a theory would be very difficult to understand with the scientific explanations. Nevertheless, from the Buddhist perspective, it all started with dependent origination and thereby everything continued to develop. When a cause rises, it begins to cease at the same time. This is the so-called “the conditions originate with the nature of emptiness” or “the arising and ceasing of conditions” Later in time, Bodhisattva Nagarjuna bestowed teaching on Madhyamika. Madhyamika does not mean that one should stand in the middle without making distinctions between the right and the left, but means that one no longer differentiates good and bad things while only the cause and effect of each matter is observed.

People pursue safety all their lifetime. They think it is safer to have relatives, earn more money, or gain more reputation. Modern human beings spent a great deal of wealth exploring the outer space. However, no one ever spent money on the following questions even though no instruments can possibly be employed to gain an understanding: Where do we actually come from? Why are we born? What do we have tens of years in a lifetime for? What would we become of after death? Even though one might think about these questions, he will not dare to keep thinking about them. Of course, this is not something that can be understood with mere studies. One has to practice in accord with the Buddhist teachings in order to get a chance to have wisdom to realize everything.

Everybody knows that the Buddhist teachings spread from India to China and Tibet. Nevertheless, the Chod puja is the only practice means spread to India in return. Machik Labdron composed the Chod according to Mahaprajna-paramita-sutra bestowed by Buddha Sakyamuni in order to learn the essence of Buddha Sakymuni’s sacrificing himself for the tigers and cutting his own flesh to feed an eagle. The Buddha did everything and even sacrificed his own life for the benefit of the sentient beings. Maybe some people would have doubts about such accounts, but they actually were examples of the first three practices of the Six Paramitas — generosity, discipline, tolerance, diligence, meditative concentration, and wisdom.

Rinchen Dorjee Rinpoche has never seen anyone die without having any attachment. You don’t have to ask whether your deceased relatives have got anything to say or think that the deceased might have something for you or even apologize for his past action. In fact, the last thought every deceased person has is all about greed, hatred, or ignorance, and have greedy thoughts over their possessions. When they can’t get what they are greedy for, they would generate hatred and then lose their faith in Buddhism, i.e. to have ignorance. With the Chod puja, a practitioner gives his own body to the sentient beings in order to fulfill their desires. Thereby, they would be willing to accept the help of the Buddhist teachings. Any sentient being in the six realms has an extremely strong desire—to eat. Even one who has gone to the Four Dhyana Heavens through practice would eat through meditation. Therefore, when a Chod performer visualizes himself as a give-away, the sentient beings will then get to eat what they used to like best during their lifetime. Nonetheless, as they swallow the food, it will transform into a current of clean and pure water that cuts off their attachment and brings them calmness. They will then be able to take in the Buddhist teachings and accept the transference. You should not imitate Rinchen Dorjee Rinpoche and try to give your body away for the sentient beings to eat. Your visualization will be in vain. They won’t eat your flesh because your flesh stinks!

Normally the practitioner conducts a protective dharma to protect the venue, as non-human beigns may come to make trouble when they see the attendees’ hearts are unpurified and would think these attendees are unqualified to attend puja, and become jealous. Only a venue where Chod puja is performed is not protected at all. Besides, the practitioner would take off the protective objects worn by him. Even without protective dharma, you do not have to worry that you may hurt by the sentient beings. The coming sentient beings, instead of taking a look at you, directly look for Rinchen Dorjee Rinpoche after they enter the venue. Secondly, it is because of the power of Rinchen Dorjee Rinpoche’s contemplation that could transform materials. The attendees don’t have such a power. The most powerful strength in the Universe is mercy and compassion. When a practitioner completely contributes himself without reservation, the sentient beings around will be so moved that they come to receive the help. Also, Buddhas and Bodhisattva will come to protect and bless the practitioner who is in hope of helping all sentient beings related or unrelated to him, because he is so rare.

Not every lamas or ordained monks/nuns can learn Chod. To learn Chod, at least twelve- year study in Exoteric Buddhism shall be preliminarily done, and afterwards, various tantric dharma practices shall be experienced. It is not possible for one to attain the performance of Chod out of a sudden, nor is it possible for one to take merely two or three years to reach the stage Rinchen Dorjee Rinpoch has achieved. The Buddhist cultivation is step by step, shall be followed the prescribed order. His Holiness Chetsang Rinpoche has ever told Rinchen Dorjee Rinpoche that in Drikung Kagyu traditions in previous times, a run of Chod puja was performed everyday in the Buddhist temple. But that tradition does not exist anymore. Rinchen Dorjee Rinpoche bestowed the enlightenment: In the future, the transmission of Chod is most likely to be lost. And there are five reasons for it: 1. it is extremely rare to see a practitioner who can develop such great Bodhicitta; 2. Even with a practitioner generating Bodhicitta to learn the dharma, there is not necessarily a guru who can transmit and teach him the dharma; 3. Even the one obtains the transmission, it is very hard for him to attain the achievement; 4. Even the one attains the achievement, it is not certain for him to have such a vow to gather beings and perform the dharma; 5. The dharma instrument is very hard to obtain. Thus it can be seen that Chod is not a dharma you can learn as you wish.

The dharma instrument of Chod is made of a human leg bone. Not any kind of leg bone can be used for it. There are rules, such as in its form, for the human leg bone to become the dharma instrument; and there are definite procedures, including the method and the conditions of its acquisition, as well as the process of making the instrument. It is not an easy job. You cannot just find an animal’s or a man’s bone to take the place for it. The practitioner who has not attained the achievement of Yoga, and Anuttarayoga Tantra, the practices of tantric dharmas, is not able to make the blowing sounds. Today the dharma instrument used by Rinchen Dorjee Rinpoche was used by His Holiness Chetsang Rinpoche in his previous and current lives and then personally transmitted to Rinchen Dorjee Rinpoche. If, among Rinchen Dorjee Rinpoche’s disciples, no one can learn Chod, this human leg bone dharma instrument will not be handed down as an antique.

Tantric dharma is a kind of Buddhist practice, not a superstitious belief. Some people may think being a tantric practitioner has to wear a plenty of objects and be oddly dressed, so they like to look for some dharma instruments or bones to wear, thinking they could protect them. But they do not know the bones they wear are human’s or pig’s. If today the dharma instrument is used by a Buddhist practitioner, it can provide him help. Actually the dharma instrument and the practitioner are mutually helping. On the contrary, for an ordinary person, the dharma instrument is not helpful but harmful.

Many people may wonder why the human bones are usually employed in tantric dharma is because esoteric teachings are to help merely the beings of ghost realms. In fact, in tantric dharma, every sentient being are equal. Tantric dharma is to help all the sentient beings of the six realms. The human bones are used to let the sentient beings realize the fact that, for all beings, nothing but bones left after death. Hence, there is no need to fight for.

In the world, many practitioners have achievement in Exoteric Buddhism, while some other people practices very well in tantric dharma. But it is not easy at all to find a practitioner who attains the achievement in both Sutra and Tantra. Therefore, one ought to cherish the opportunity of attending the puja. If you attend today’s puja with reverence and repentance, it is definitely helpful for you. Why give so many dharma talks before performing the rituals? It is to hope you attend this conduction with reverence, not thinking of your personal affair any more. Rinchen Dorjee Rinpoche performs a Chod puja once per month. There are at most twelve times of puja per year. Sometimes when Rinchen Dorjee Rinpoche goes for retreat practice, one time of Chod puja is lessened.

Do not think attending Chod puja one time and your ancestors’ consciousnesses will be all transferred. If one person has had hundreds of thousands of lives, he has had myriad numbers of ancestors. Even merely in this life, the numbers of your ancestors from generation to generation are countless. To obtain transference, it depends on the reverent heart of the one who attends puja on behalf of his relatives, as well as the merits of the deceased. This is also why Rinchen Dorjee Rinpoche hopes you frequently attend pujas, only by which can help accumulate merits for your ancestors. Some people suddenly think of one of their deceased relatives after they constantly attended Chod puja for one year. It is also because the accumulated merits are sufficient so that the attendees can bring them to mind and the consciousnesses of the deceased can obtain transference in Chod puja.

Through the power of visualization and contemplation, materials can be changed. Using Rinchen Dorjee Rinpoche’s own story as an example, Rinchen Dorjee Rinpoche told us that Rinchen Dorjee Rinpoche’s teeth had originally been treated many years ago and lately Rinchen Dorjee Rinpoche began to feel uncomfortable in the teeth. Rinchen Dorjee Rinpoche knew that this was due to the reason that Rinchen Dorjee Rinpoche wants to hold a great puja this year. Because holding a great puja will benefit a lot of sentient beings, the organizer will certainly have a bit of rough time before the event. So Rinchen Dorjee Rinpoche did not go for the treatment until after the New Year. Through the X-ray image, the dentist had already seen a large pustule near a bone within the gums and would like to cut to the bone at surgery to excise/scrape the pustule. Two days ago, before the surgery, the dentist first asked the nurse to pull Rinchen Dorjee Rinpoche’s upper lip upward and told her particularly not to be afraid. Rinchen Dorjee Rinpoche did not want the nurse to be afraid, so Rinchen Dorjee Rinpoche contemplated that the blood did not flow to where the dentist would operate. Originally, such kind of surgery would have large amount of bleeding. However, this surgery had only a minimal amount of bleeding; the blood only stained a small portion of the cotton ball inside the mouth. So the nurse was not afraid. After the surgery, perhaps the dentist thought Rinchen Dorjee Rinpoche had not been a human being already, so the dentist did not prescribe any anti-inflammatory drug or painkiller to Rinchen Dorjee Rinpoche. Because Rinchen Dorjee Rinpoche did not contemplate that the blood bled out the operation area, Rinchen Dorjee Rinpoche’s cheek was swollen after the surgery. However, Rinchen Dorjee Rinpoche spoke clearly, could still reprimanded employees in the company yesterday, and was in no way affected by it. In today’s Chod puja, though Rinchen Dorjee Rinpoche’s mouth still has unremoved sutures, Rinchen Dorjee Rinpoche still blows the human leg bone dharma instrument as usual. If Rinchen Dorjee Rinpoche were an ordinary person, the wound would have been cracked already. This is the difference between one who has practiced Buddha dharma and one who has not.

In addition, recently, when Rinchen Dorjee Rinpoche’s tooth went through a root canal treatment with the surgical needle inserted 20 cm in depth, Rinchen Dorjee Rinpoche could even hear the sound of the dentist cutting off the nerves and told the dentist that the nerves were cut off; this surprised the dentist greatly. This was because Rinchen Dorjee Rinpoche had had the strength of meditation and had not felt any pain so that he knew clearly the conditions of his own body. In the dental treatment process, Rinchen Dorjee Rinpoche suffered less than most people half of the pain. And this is the difference between one who has practiced Buddha dharma and one who has not.

Everything has been done by you yourselves. Your current karmic retribution is due to what you had done in the past. And now the virtuous cause of attending the puja will also make you a better future. The virtuous cause cannot change your current karmic retribution and be used to satisfy your desires. However, when you need the most Buddha dharma’s help, this energy of the virtuous cause will just appear.

Then, Rinchen Dorjee Rinpoche conducted the auspicious Drikung Kagyu Chod dharma and led all attendees reciting the six-syllable Mani mantra. After the perfect completion of the dharma conduction, Rinchen Dorjee Rinpoche continued to give enlightenment upon the attendees.

Rinchen Dorjee Rinpoche gave the enlightenment that everyone knew the term of “help of reciting Buddha’s name”. You thought that the “help of reciting Buddha’s name” is for you to help to recite Buddha’s name for your relatives when they passes away. In fact, although the intention of reciting Buddha’s name is to help the deceased, it has effects only if the deceased person himself had practiced Buddha dharma before when he was still alive. Otherwise, it could just let a deceased person who had not practiced Buddha dharma before feel somewhat calm and could not let him be reborn in the Pure Land. In today’s Chod puja, you have recited the six-syllable Mani mantra and this is the true help of reciting Buddha’s name. It is Rinchen Dorjee Rinpoche, Buddhas and Bodhisattvas who actually recite Buddha’s name. But, because you have participated in the puja today and have created this dependent arising, when you pass away in the future, there will be some people who will help you.

When there are causes and conditions, then the dependent arising starts; but whether to continue the conditions or not, it all depends on your determination. There is a couple in mainland China who are both doctors. Twenty years ago, this husband had once followed Rinchen Dorjee Rinpoche to go to Drikung Thil temple for pilgrimage. Last Monday, through the believers of Rinchen Dorjee Rinpoche in mainland China, they asked Rinchen Dorjee Rinpoche for help. Because of contracting the hemorrhagic acute pulmonary embolism, that husband had been sent to the intensive care unit and was in a critical condition all the time. Even if the couple were both doctors of a provincial hospital and could get the best medical resources, they were still helpless. Rinchen Dorjee Rinpoche then conducted dharma in Taiwan to help them; Rinchen Dorjee Rinpoche used the method of visualization and contemplation to help the patient without communicating with the patient in the intensive care unit directly; two days after the dharma conduction, the husband then was able to leave the intensive care unit. Rinchen Dorjee Rinpoche also told them that they had to become vegetarians; otherwise, Rinchen Dorjee Rinpoche would no longer help them. This wife also said that even they are doctors, they still can’t cure this disease. Rinchen Dorjee Rinpoche enlightened us that in the past this husband had not had any greedy thought of hoping to gain any benefits by visiting the Buddhist temple and had only known that following Rinchen Dorjee Rinpoche was a good thing, and thus had a good dependent arising such that they could get Rinchen Dorjee Rinpoche’s help when they needed Rinchen Dorjee Rinpoche’s help the most. This was to let them know the greatness of Buddha dharma and also gave them a chance to continue this dependent arising.

Rinchen Dorjee Rinpoche has helped you to transfer the consciousness of all the sentient beings you’d killed. After being helped, you shouldn’t keep consuming meat and then returning to beseech Rinchen Dorjee Rinpoche. Being an elderly, Rinchen Dorjee Rinpoche deserves your appreciation and understanding of Rinpoche’s effort. Eat meat no more. Abandoning the habit of consuming meat is preserving more lives. Particularly buying animals to let go in mountains or oceans doesn’t equal to preserving lives. From now on, if you, one thousand here all together at this Chod puja, can forgo the habit of consuming meat and adopt a vegetarian diet, there will be one thousand lives being saved. Rinchen Dorjee Rinpoche hopes all of you can stop eating meat, for your own sake, for your health, or for world peace. We all have been through reincarnation for a fairly long period of time. For such fact, all the sentient beings in the six realms can be our parents in past lives. Thus, eating sentient beings’ meat, in fact, is eating our parents.

Long time ago, Rinchen Dorjee Rinpoche had developed a very refined taste for meat dishes, being able to differentiate whether the fish Rinpoche ate was caught or farmed. Apparently, Rinchen Dorjee Rinpoche was very fond of eating fish. But later on, Rinchen Dorjee Rinpoche realized the serious consequences of eating meat. Rinchen Dorjee Rinpoche ceased the habit. You still don’t know the horrible consequences. That’s why you continue to do so. It’ll not until your health is in trouble that you’d realize you’d make a mistake.

Do not fear that people will joke about your vegetarian diet as a superstition. If they say so, you can simply reply with a smile. When Rinchen Dorjee Rinpoche began to become a vegetarian, Rinpoche’s friends made fun of him, saying” is it true that you had done a lot of bad things so you started to be a vegetarian?” Rinchen Dorjee Rinpoche replied “yes, indeed, I’d done many evil things.” After hearing such answer, no one had even said anything about Rinchen Dorjee Rinpoche’s being a vegetarian.

A diabetic eleven-year-old girl came back from South Africa to meet Rinchen Dorjee Rinpoche. Her mother couldn’t reconcile herself to the fact that her daughter was a diabetic because she took great care to prepare food for her daughter and there is no family history of diabetics. Rinchen Dorjee Rinpoche enlightened: Once an aborigine of South Africa brought them a huge fish caught in a river and the mother cooked it for her daughter. That’s how the daughter got diabetes. Diabetics are those who committed killing before. Some might argued that they had been eating meat for a long time and they are still all right. When you run out of your luck, eating meat will cause you great pains.

A disciple who is a doctor explained that there exists a great amount of odd bacteria in meat, especially in seafood, which are more serious than the pesticides accumulated in vegetable. Rinchen Dorjee Rinpoche enlightened: poison in pesticides would gradually affect your body. But bacteria are the hatred of sentient beings you ate, which can take effect very fast. Your faces are veiled with dark chi. Why? It’s because the hatred of sentient beings are still in you.

You should feel wary when witnessing your family suffering from illness. Why people have to suffer so much pain before dying? It’s because their eating meat, killing sentient beings. If one never kills any sentient beings, he doesn’t have to suffer the pain before passing away. Rinchen Dorjee Rinpoche who has been helped so many people never met any one who has not committed killing. If you ask whether you’d committed killing in past lives, it means you still don’t believe in the law of cause and effect. As long as one ant died because of you, the cause and effect will happen. Don’t disbelieve in the law of cause and effect. Some one went to meet Rinchen Dorjee Rinpoche for advices, asking why his mother’s throat ached. Rinchen Dorjee Rinpoche enlightened that when his mother killed chickens, she first cut their throats, didn’t she? That’s why her throat would ache! Do not reject the law of cause and effect which was not invented by Lord Buddha but rather is the extant law of the universe. What Buddha said is absolutely the truth in the universe.

A well-known Christian hospital still requires all patients have vegetarian diets because they know vegetarian diets are good for patients’ health. Do not think that only meat can provide you with nutrition. As long as your mind think whatever can provide nutrition, no matter what you eat can have nutrition. When Rinchen Dorjee Rinpoche began to adopt a vegetarian diet, his family worried that Rinpoche would be short of energy and Rinpoche’s health would be in jeopardy. To the contrary, Rinchen Dorjee Rinpoche is more than sixty-two years old, being energetic and healthy. Why would you continue to eat meat? It’s because your desire of eating has not been satisfied. Your fond of eating meat will bring you to fall into hells after passing away.

Don’t think or judge with your brain what Dharma is; it won’t work out. Dharma is simply far beyond the phenomena in this world. All the motions of a practitioner are meaningful. For example, Rinchen Dorjee Rinpoche gave puffs over the name list upon his completion of the ritual. It is to avoid any possible miss and intend to give help to each and every being. As long as your names are shown on the name list, your energies are there as well. The action of giving puffs by Rinchen Dorjee Rinpoche is to lessen some of your bad karma to further remove your obstacles in learning Buddhism. While performing the Chod ritual, Rinchen Dorjee Rinpoche has recited the prayers to supplicate for all of you. Any returns, good health for instance, is for the sake of your learning Buddhism. How much results or effects of the supplication will be relies on how much faith you have, but not depends on the power of the Dharma itself nor depends on Buddha and Bodhisattvas. It does work that you are wholehearted and sincere.

Rinchen Dorjee Rinpoche has been continuously devoted his life wholeheartedly to help you. If you resist to follow or to believe on the speech by such a practitioner, or even worse you have doubts, you almost have no conscience.

Through this Chod puja, so many beings in the space have received help. As another example, Rinchen Dorjee Rinpoche himself can also have benefits from Buddha Dharma. It showed in a treatment that a dental surgery was taken for the Rinpoche. Don’t waste time to the point till you lie on bed and then try to ask help from Rinchen Dorjee Rinpoche. Furthermore, the power of reciting mantras by Rinchen Dorjee Rinpoche could not be duplicated by ordinary ones. One should not mistakenly think that it would have benefits for the others if to light a butter lamp, to burn incense, to worship Buddha or to recite mantras. Only if a Rinpoche could the power be realized, while an ordinary people cannot.

By the aforementioned speech, Rinchen Dorjee Rinpoche is not to show you his greatness but rather is to strengthen your faith that you could make it too, in some day, as long as you decide to do it. Rinchen Dorjee Rinpoche is not recognized through the reincarnation approach; it is through true practices to achieve state of Rinpoche. Therefore, the Rinpoche’s attainment is a proof of practices of Buddha Dharma. If, however, the Buddha Dharma would not have been effective on Rinchen Dorjee Rinpoche, the Rinpoche would not guide you with Buddha’s teachings. And, if the Buddha Dharma does work on Rinchen Dorjee Rinpoche, it will also work on all of you.

In Buddhist Sutras, there is not any teaching that one is allowed to change oneself slowly, but it ought to stop any bad conducts immediately. Moreover, evil could not be justified by good deeds. If the evil is not stopped, it will grow and increase and the power of evil can become so large that your good deeds could not overcome the evil power. For example, imagine that if one has to pay back a debt, the interest of the debt must be stopped first.

Some believers attend the Chod puja only and do not attend the Sunday pujas. They excuse themselves that they have to get along with their wife and children. Think it over, does the marital relationship in between become well? It is simply laziness.

February 27, 2010

His Eminence Rinchen Dorjee Rinpoche gave enlightenment to 90 believers with Buddhism and helped them to relieve all kinds of suffering in the world at the Glorious Jewel Buddhist Center, Taipei.

February 28, 2010

His Eminence Rinchen Dorjee Rinpoche conducted an auspicious regular puja at the Glorious Jewel Buddhist Center in Taipei and imparted teachings on an important concept — Bodhichitta.

Many people have been attending the pujas without having a clear idea about what the Buddhist teachings and the real attitude to learn Buddhism are. Some people think that to learn Buddhism is to carry out virtuous and good deeds so that merits can be accumulated and one’s future life will thereby get better off. If that were the case, one would only have to continue to donate money to the needy. As long as you keep committing virtuous deeds, your life will definitely become better. Doing virtuous deeds is a basic requirement for a human being and one does not have to learn Buddhism in order to achieve that. Some people consider that attending the pujas brings peace to their mind. As one would not be blamed for having such an attitude in the beginning, he should change it once he truly begins his Buddhist study. Learning Buddhism is more than doing sutra recitation, prostrations of repentance, and supplication for blessing. Actually, before learning Tantric Buddhism, Rinchen Dorjee Rinpoche had used to think that way and thereby attended a lot of repentance ceremonies every year, such as the Emperor Liang repentance ceremony, water and earth ceremony, Bodhisattva Ksitigarbha repentance ceremony, Bodhisattva Avalokiteshvara repentance ceremony, and so on. Nevertheless, all those ceremonies were in vain because stage-by-stage practice was not followed.

Previously, when bestowing Bodhisattva vows, Rinchen Dorjee Rinpoche explicitly explained that one must generate aspiration Bodhichitta in order to learn Buddhism. To have Bodhichitta is to make every action, speech, and thought without benefiting oneself at all, to bring benefits to others, and to learn the Buddhist teachings so as to help the sentient beings to attain liberation from the sea of suffering in reincarnation. Without having Bodhichitta, all the sutra recitation, prostrations to the Buddhas, and mantra recitation will be in vain.

The reason why the sentient beings have not attained Buddhahood lies in that they are under the influence of ignorance. The hearts of the sentient beings used to be as clear as those of the Buddhas. Nonetheless, due to ignorance, the clean, pure and clear real nature was thus covered by stains. Ignorance does not refer to non-existence, nor does it mean that one who has it gets angry easily or jumps on others. The so-called ‘one thought of ignorance’ refers to the fact that the heart begins to have attachment and thereby creates afflictions. As the number of afflictions grows larger, they cover the real nature which used to be clear. The clarity that had once existed was then replaced by unclarity. When one establishes contact with the outside world, he does so by relying on his six roots, i.e. eye, ears, nose, tongue, body and mind and believes what he sees, hears, and touches. Therefore, that is how subjectivity is formed. That is why matters commonly considered correct by many are not necessarily correct at all. Many matters considered incorrect by others are not necessarily incorrect, either. The Buddha has told us that these six roots are six thieves, for they cover up the clean and pure nature of the sentient beings. One’s heart can be coarse and subtle. When one lives his life along with the six roots, he goes through every day with his coarse heart. For example, if one enjoys and is used to listen to a certain sound very often, he will attach to it after a long period of time, and then he would have nerve problems, or even become ill or die.

When one’s eyes, ears, nose, tongue, body and mind function, they will enter his seventh consciousness—Manas-vijnana. When Manas-vijnana reacts, a record will be kept in the eighth consciousness—Alaya-vijnana. Just as data transmitted into a computer will stay there, the records of one’s lifetimes will sow seeds in Alaya-vijnana, whereas 95% of the seeds are evil and only 5% virtuous. We have to increase our virtuous thoughts so that the seeds of our evil thoughts will not have the opportunity to sprout and that the ripening of our evil fruits can be delayed. As long as a seed is sown, it will definitely bear fruit, unless it is prevented from sprouting. However, if one generates Bodhichitta, he can change the taste of the fruit. Thereby, these evil seeds are not allowed to sprout and would even be eliminated or merely show up when we have attained Buddhahood. Thus, they will have very little influence upon us. Although the eyes, ears, nose, tongue, body, and mind are six thieves, we, ironically, still need these six roots to learn the Buddhist teachings because we need the ears to listen to the Buddhist teachings, and so on.

The Buddhist teachings is to help a person who knows nothing about the universe to realize all the creation and changes in the universe and thereby to control his own future by recovering his clean and pure nature so as to benefit the sentient beings.

The Buddhist teachings are neither superstition nor religion. Believers in ordinary religions think that their god or deity has greater powers than they do and that one may be blessed as long as he has faith in the deity. On the other hand, Buddha does not teach us to simply have faith, but teaches us about the way to attain Buddhahood. As long as you follow the instructions, you will attain Buddhahood just as the Buddha has done. Therefore, Buddhism is not a kind of religion. You might be curious why Buddhism have so many ritual if it is not a religion. In fact, these rituals are performance for you because you won’t believe them unless you see them with your eyes.

In fact, the Buddhist study is all about carrying out the action in accordance with the teachings. In addition, Buddha Sakyamuni said that whatever the Buddha says is truth in the universe. One only has to start carrying out the action according to the Buddha’s instructions. When he continues for a while and can’t carry on, he may even stop. There is no such a term called ‘betrayal’ in Buddhism. If you don’t want to learn Buddhism any longer, you can leave silently. Buddhas and Bodhisattvas will not punish you for that, whereas people of other religions feel scared of punishments such as being struck by the five thunders.

Some people are proud and consider themselves fully realized even with only a few months or years of study in Buddhism. It takes at least, if everything goes smoothly, 20 years for you to study from childhood up until you graduate from college. As Buddha Sakyamuni bestowed teachings for 49 years, what makes us think that we can possibly understand everything within several years or months? If one regards the Buddhist teachings as knowledge to research on, he will never be able to finish his study. During the 49 teaching years, the Buddha once said that not a single practice means was bestowed. It means that the Buddha has not invented anything and that everything the Buddha said is existing phenomena in the universe. The Buddha merely told his practice experiences to the sentient beings so as to enable them to achieve it, too. The Buddha has not imparted any invented practice means. The aforementioned is related to the theory of Madhyamika by Bodhisattva Nagarjuna as well as Emptiness and should take a long time to explain.

Some people who attend puja with a purpose of understanding first what the Buddha’s teachings are talking about before they make a decision to put it into action. You ought not to see Buddha-Dharma by your own life experiences. The life experiences are affected by culture, custom, region, and history. It is just the subjective judgments. Are the life experiences the same as the Buddha’s? No. As they are different, you cannot deliberate the Buddha’s teachings by your life experiences.

Many people may think learning the Buddha’s teachings is to get to know more. However, Buddha-Dharma is for us to act accordingly, not to “know”. Instead, during the Buddhism cultivation, we ought to cast away our desires by getting rid of contamination, and our pure nature will then emerge. “Act in accordance with the teachings” refers to not talking back to your Guru, even not arousing a thought of resistance in your mind.

There is a similar case: in 2007, under His Holiness Chetsang Rinpoche’s instruction, Rinchen Dorjee Rinpoche performed a three-month retreat in Lapchi Snow Mountains, Nepal. Upon the perfect completion of retreat, the guru, His Holiness, and the disciple, Rinchen Dorjee Rinpoche, were going to have a lunch together on the lawn with beautiful scene. Before their meal started, His Holiness Chetsang Rinpoche unrestrainedly pointed out a mistake made by Rinchen Dorjee Rinpoche before the retreat. Although, in fact, the mistake was made by Rinchen Dorjee Rinpoche’s disciples, Rinchen Dorjee Rinpoche did not make an excuse, nor even had a thought of making it. Instead, Rinchen Dorjee Rinpoche kneed down on the spot and made prostrations toward His Holiness Chetsang Rinpoche for His Holiness Chetsang Rinpoche’s teachings.

Upon mentioning the teachings bestowed by His Holiness Chetsang Rinpoche on Rinchen Dorjee Rinpoche, Rinchen Dorjee Rinpoche choked with sobs on the spot of puja. Rinchen Dorjee Rinpoche further enlightened: A practitioner always needs the Guru’s constant teachings and guiding before he attains the eighth stage of the bodhisattvas’s enlightenment. Being ignored by Guru is most sorrowful. Teaching in whatever way, even in beating and scolding, is all for the disciple’s benefit. Likewise, His Holiness Chetsang Rinpoche scolded Rinchen Dorjee Rinpoche in order to correct Rinchen Dorjee Rinpoche’s personality of obstinacy. From elementary to junior high school, Rinchen Dorjee Rinpoche’s teachers had given all the same comments on Rinchen Dorjee Rinpoche: Very smart, but stubborn. At that time, Rinchen Dorjee Rinpoche had always won the top three in his class without studying hard, and had been very conceited.

People are prone to be arrogant, and would not like to be scolded. Without Guru’s guides, it is even harder to get to know where one goes wrong. It is all for disciples’ benefit for Guru to scold, beat disciples, directly point out their faults, or speak something displeasing. If a Guru does not tell you what you’ve done wrong, the Guru does not take you as his disciple, but only values your offering objects. Rinchen Dorjee Rinpoche focuses on finding your faults, and it is just because for any Buddhas, Bodhisattvas, and Gurus, they do not want any being to suffer. Rinchen Dorjee Rinpoche, with the same mind as Buddhas and Bodhisattvas, is reluctant to see beings falling into the three evil paths. Therefore, it is certain that Rinchen Dorjee Rinpoche helps you once Rinchen Dorjee Rinpoche sees your problems.

A disciple who wanted to go back to the U.S.A for a visit to her son was dissuaded by Rinchen Dorjee Rinpoche. Being disallowed by Rinchen Dorjee Rinpoche to visiting her son, she thought Rinchen Dorjee Rinpoche could not realize the family happiness and ethical relations. In fact, Rinchen Dorjee Rinpoche had already seen her future karmic effect. Her son and grandchildren are still young and able to take hardship. But for her, who is at an old age, hardship is unbearable. However, she still gave the money got from selling her house to her son, but had no money to practice virtuous deeds.

That Rinchen Dorjee Rinpoche had tooth problem this time is also karmic effect resulted from that Rinchen Dorjee Rinpoche had eaten lots of meat. However, due to Rinchen Dorjee Rinpoche’s cultivation of Buddhism, Rinchen Dorjee Rinpoche suffered much less pain than normal people. Having a decayed tooth results from having scolded people or spoken invectively, but not really is caused by eating too many candies. One who likes to speak harsh speech will fall into the hell of tongue-raking where one’s tongue will be pulled long and raked with an iron plow by the jailers. After the tongue is thoroughly perforated, it fleshes up again, and the one again and again suffers the repeating tortures. Therefore, stop blaming your husband or wife anymore. If you had not owed each other very much in past lives, you would not have hugged each other in this life. For those who owe each other lesser, they would just repeat what had happened in past lives.

When the Buddha was first turning of the Dharma wheel, the Buddha expounded the Four Noble Truths – namely suffering, arising, extinction and the path – and twelve limbs of dependent origination so as to teach people to cut off sufferings one by one. And that was just related to the current phenomenon in India where many Brahman practitioners were used to muse and meditate for getting realization of the suffering-related human life. At that time, there were various methods of gaining liberated from suffering. Some people gain liberation of suffering through penance. For example, the practitioner stands on one food for several days, a month, or even a few months. In Jainism, a religion of India, till now the practitioners do not wear any cloths and strictly observe no killing, as they think some beings will be killed even during the process of cloth making. In their taking refuge rituals, Guru gives tonsures to them by removing their hairs with hands rather than shaving. This kind of practice is that of Hinayana which is for ordained people to practice to attain the enlightenment of Pratyeka Buddha and Sravaka. Through it, one may achieve the state of arhatship and cut off the reincarnation, but cannot attain Buddhahood and Bodhisattvahood. In the middle period, the Buddha started to change to impart Mahayana doctrines. It was not because the Buddha’s mind changed, but because the Buddha just saw beings with different capacities and the Buddhist learners would mainly be lay people in the future. The Buddha has taught beings Buddha-Dharma according to their conditions and capacities. It is recorded in a dossier that when the Buddha held up a flower and smiled, not saying a single word, the Venerable Kasyapa got greatly enlightened! Two thousand and five hundred years ago, all disciples of the Buddha were of great merits accumulated from their Buddhism cultivation life after lives, while you, who are born in the decadence of Dharma, cannot see the Buddha in person.

One of Rinchen Dorjee Rinpoche’s root gurus is the late Tenzin Nyima Rinpoche who passed away in 2007. Many years ago, in the Snake Year Teachings Puja, Rinchen Dorjee Rinpoche personally saw an around thirty to forty year old ordained disciple of Tenzin Nyima Rinpoche. And His Holiness Chetsang Rinpoche told Rinchen Dorjee Rinpoche in person that the ordained practitioner has already attained a meditative level of having no need for food. He had not eaten food or drunken water for years. His Holiness Chetsang Rinpoche advised him drink some water to prevent abdominal adhesions since no food and water had passed through for a long time. Although the practitioner had achieved to cut off some desires, take the bliss of meditation as his food and directly absorb the energy of the elements in the Universe, he had not get enlightenment yet. He still needed the body to continue on his Buddhist practice, so for this reason His Holiness Chetsang Rinpoche gave him the advice. Attaining to cut off desires through practice is not seeing one’s nature with a clear mind. Without seeing one’s nature with a clear mind, one is not able to attain realization. Without attaining realization, one is not able to cut off the reincarnation of birth and death.

Some young people think they have nothing to do with death. Witnessing the withering health and the suffering of aging and illness of Rinpoche’s more than eighty-year-old mother, Rinchen Dorjee Rinpoche has felt heartache. Yet, Rinchen Dorjee Rinpoche can’t reverse the process of aging. After turning forty years old, human’s health is going downwards. Rinchen Dorjee Rinpoche’s mother started to learn Buddhism at late age so she was not able to alter her own health situation. Because of having learned Esoteric Buddhism, Rinchen Dorjee Rinpoche is able to remain healthy as if he was still at his forties, although he is already at the age of more than 60. Learning Buddhism can change your future for the better. Some may claim that, in Exoteric Buddhism, practitioners only stress on enhancing their mind, but not their body conditions. Yet, in Esoteric Buddhism, practitioners would enhance both their mind and body conditions.

Buddha Dharma stresses on the concept of reincarnation. Many of you may think sentient beings will not enter into the cycle of reincarnation until you die. The truth is you’ll not be reborn until you die. As soon as you were conceived in your mother’s womb, the cycle of reincarnation began. Scientists have proved that human’s cells would completely renew every seven years. This renewal of human’s cells is reincarnation. Being fond of drinking alcohol and consuming meat will lead to deterioration of your health. This is also a kind of reincarnation. Additionally, ups and downs of your emotion resulted from your attachment to something is a kind of reincarnation, too.

As you genuinely vow to develop your Boddhichitta, Buddhas and Bodhisattvas will assist you on the way. Do not think that every matter in your life will change for the better after you begin to learn Buddha Dharma. To the contrary, something against your will might occur. When you start to practice Bodhisattva’s path and Vajrayana and vow not to be reborn as human beings, Buddhas and Bodhisattvas will help you to pay back all your karmic debts in the way that they’d manifest fairly soon. It’s because if you don’t completely pay back sooner, your karmic debts will obstruct your Buddhist practices in the future. At this time, the role of your guru is very important, who will exhaust every effort to help you. It’s rare to have a practitioner who truly vows Boddhichitta and to practice Bodhisattvas’ path.

Rinchen Dorjee Rinpoche’s evil karma emerged as soon as Rinpoche vowed to practice Bodhisattva’s path and Vajrayana. Rinchen Dorjee Rinpoche’s business collapsed and marriage fell apart. Rinchen Dorjee Rinpoche became so poor that Rinpoche could only buy a meal box with changes and shared it with his son. Even in such a difficult situation, Rinchen Dorjee Rinpoche insisted on not selling any statue of Buddhas and felt grateful how Buddhas and Bodhisattvas had helped Rinpoche to pay back all his evil karma in past lives.

Based on writings of Master Gampopa, Rinchen Dorjee Rinpoche enlightened the meaning of “Boddhichitta.” Previously when bestowing precepts of Bodhisattvas to some disciples, Rinchen Dorjee Rinpoche has taught that without Boddhichitta embedded in one’s thoughts, actions, and speech, no matter how many sutras one would read or prostrations one would make, it’s in vein in light of liberating from birth and death. Our thoughts can lead our actions. Therefore, if a practitioner once has vowed Boddhichitta, it is only natural for him to act accordingly, which is conducts with Boddhichitta.

The most important thing in learning Buddha Dharma is to vow Boddhichitta. Human’s mind is as powerful as being able to influence environment we live. Take it as an example. The decorations in your houses, more than one thousand, are very different. Even when you check into hotel rooms in which, at the outset, the furniture is arranged in the same fashion, after one day of your staying, the rooms will appear distinctively for the objects placed in the rooms are different. This is because environment, including our houses, cities, countries, and even the globe, will be influenced by our mind. It is known that the axis of the globe has become more tilted. In the future, the time period of a day will not be twenty-four hours, with the globe becoming more tilted due to all sentient beings’ minds have gone more far straight.

Buddhist practitioners who are not on Bodhisattvas’ path can’t see Nirmanakaya or Sambhogokaya of Buddhas and Bodhisattvas, not to mention having a vision of Dharmakaya. Dharmakaya can be perceived by practitioners who have achieved the eighth level of Bodhisattvas and Sambhogokaya can be visioned by those who have accomplished the stage of Bodhisattvas of Sambhogokaya. Nirmanakaya can be visioned by those who have achieved the first stage of Bodhisattvas. It is impossible for you to see Buddhas. That’s why you need to rely on your guru to teach you Buddha Dharma. Perceiving Buddhas and Bodhisattvas doesn’t depend on your will. If one claims that he has a vision of Buddhas and Bodhisattvas, he is in illusion. When Lord Buddha was alive, there were no statues of Buddhas. After nirvana of Lord Buddha, Buddha statues came to existence because people need to see statues to build up their faith. However, you’d find that statues in Thailand are different than those in China. The truth is it’s not the appearances of statues are different. It’s the mind of local sentient beings is different. Take Acala statues as an example. Acala statues in Tibet look very different than those in Japan, but the clean and pure nature of Acala is the same. The looks of Acala statues are altered in response to local people’s mind.

The teachings of Drikung Kagyu Lineage are extremely strict. Instead of teaching methods to accumulate virtues, as many other mundane factions would do, which can’t help you liberate from the cycle of reincarnation, this lineage teaches methods to achieve Buddhahood. Arising from causes and conditions, the relationship between a guru of Esoteric Buddhism and his disciples is beyond current lifetime and lasts to future lifetimes. For instance, for the Glorious Jewel Buddhist Center, if the vow of Rinchen Dorjee Rinpoche to help all sentient beings doesn’t exist, there is no such Buddhist center. On the other hand, there would be no such Buddhist center, either, if there is only Rinchen Dorjee Rinpoche without a group of disciples who want to be liberated from the cycle of birth and death.

Gampopa once enlightened that learning Buddha Dharma wasn’t simply practicing the obvious. Instead, one has to change his evil habits of being selfish and self-righteous. Pujas performed by Rinchen Dorjee Rinpoche can be immediately effective. Prior to today’s puja, one disciple has shared a story of how her mother was granted the Phowa Dharma performed by Rinchen Dorjee Rinpoche and now was reborn in the pure land. Her mother was diagnosed with lung adenocarcinoma (a kind of lung cancer), and the doctor predicted that her mother would have half a year left. However, Rinchen Dorjee Rinpoche was able to prolong her mother’s life for five years, reduce her pain during the last stage of her cancer and help the family to save a lot of money. Even with the coverage of health insurance, the cost of treating a cancer patient would be at least two to three million dollars a year. In other words, Rinchen Dorjee Rinpoche is the cheapest Buddhist helper. Whether or not you make offerings is your decision which is related to your own merits. Since Rinchen Dorjee Rinpoche has vowed Boddhichitta, Rinpoche will help you no matter you make offerings or not. If Rinchen Dorjee Rinpoche is able to help the deceased, so can Rinpoche help himself to liberate from the cycle of birth and death. Why aren’t you sure of liberating yourselves from the cycle of birth and death? It’s because you haven’t vowed Boddhichitta. If you already have, your karmic creditors will appear to help you because all you do is for liberating them. How come there will be obstacles when you die? Gampopa was a master that attains realization of dharmakaya who had at least achieved the eighth level of enlightenment and would not teach Buddha Dharma simply according to his feelings.

Before the end of each puja, all attendees will recite the prayer of “generating Bodhicitta” which has mentioned the precious treasure of bodhicitta. One who generates bodhicitta has to generate a pure and clean bodhicitta. The meaning of a pure and clean bodhicitta is a mind that does not ask for one’s own benefits, but does everything for all sentient being’s benefits. Master Gampopa had once enlightened people that “bodhicitta” has three different levels, immense, intermediate, and rudimentary.

To generate immense bodhicitta, whether it is for accumulating virtues or eliminating all bad karma, one should use a dream-like illusory mind, for all mother-like sentient beings in the six realms, not to temporarily place them in the two vehicles of the Sravaka stage and the Pratyekabuddha stage, but to actually help them attain the vast and perfect Buddhahood. A dream-like illusory mind is a kind of practicing stage; if you have not attained the achievement of the stage, you will not understand it even if it has been explained to you. The meaning of “as a dream, as an illusion”, using Buddha dharma’s metaphor, is that it is just like a rainbow. A rainbow can be seen, but cannot be touched; it seems both there and not there. A scientist’s explanation is that because there are water droplets in the air, a rainbow is generated from the refracting light through the water droplets when the sunlight shines through them. But when will it occur and for how long? No one can answer. The things and objects appeared in the universe are generated by cause and condition and are also destroyed by cause and condition; they do not have their self-nature. As the Diamond Sutra has stated, “develop one’s mind without abiding in anything”; the abiding here means attachment.

The mother-like sentient beings should be parents-like sentient beings. A human being has been in the six realms of reincarnation for many generations; only Buddha can know that a human being has reincarnated for how many generations. In every generation, you have parents. Everyone has parents and everyone is likely to be someone else’s parent. Although you may not have been a parent in this lifetime, but you definitely had been a parent in your previous lifetime. All sentient beings in the six realms have parents, except one falls into the hell realm immediately. Even the ghost realm has ghost mothers and ghost sons. A practitioner who has generated immense bodhicitta cannot teach only the practicing methods of Sravaka and Pratyekabuddha to all parents-like sentient beings because if they at most could attain the stage of Arhat, and they would not attain Buddhahood; this is different from the original idea of Buddha. This is like Rinchen Dorjee Rinpoche. Rinchen Dorjee Rinpoche will monitor the disciples in the disciples’ current and future lifetimes. If you could not escape from the cycles of rebirth and death in this life, as long as you have absolutely surrendered yourself, regardless of which realm, Rinchen Dorjee Rinpoche will sooner or later find you in your future lifetime and help you practice until you can attain Buddhahood. The Achi dharma protector has heard this as well. That is why in Rinchen Dorjee Rinpoche’s Longevity Prayer His Holiness Chetsang Rinpoche has written that “Rinchen Dorjee Rinpoche’s teaching is a victor’s teaching”. This is because Rinchen Dorjee Rinpoche’s teaching is very precious and rare.

If you have generated bodhicitta and seen all sentient beings as your mother, will you still feel dislike when seeing other people or feel very unpleasant when hearing other people’s talks? You will naturally not. For those who have generated bodhicitta, all of their thoughts, speeches, and actions are all for benefiting sentient beings without considering themselves. Someone had once asked Rinchen Dorjee Rinpoche why Rinchen Dorjee Rinpoche could attain achievements in such a short time; this is related to Rinchen Dorjee Rinpoche’s mind generated at the beginning of practicing Buddha dharma. When Rinchen Dorjee Rinpoche had been practicing Exoteric Buddhism before, no matter lighting a lamp, burning incense, or prostrating to Buddha, a thought of doing the action on behalf of all sentient beings had often suddenly arisen from Rinchen Dorjee Rinpoche’s mind. When reading the sutra of Ksitigarbha Bodhisattva, Rinchen Dorjee Rinpoche had hoped that all sentient beings would not suffer the pains of hells. That is why those who had had supernatural power would often saw Ksitigarbha Bodhisattva on top of Rinchen Dorjee Rinpoche’s head. When practicing Vajrayana, the vow generated by Rinchen Dorjee Rinpoche was that “if all sentient beings could not attain Buddhahood, then Rinchen Dorjee Rinpoche would not attain Buddhahood”. All of these are the strengths of immense bodhicitta. In fact, however, if Rinchen Dorjee Rinpoche can help sentient beings to attain Buddhahood, Rinchen Dorjee Rinpoche himself certainly can attain Buddhahood in the future.

Those practitioners who have generated the intermediate bodhicitta will teach the sentient beings to practice certain dharma for helping all sentient beings in the six realms to attain the perfect Buddhahood. The difference between the intermediate bodhicitta and the immense bodhicitta is that the practitioners who have generated the intermediate bodhicitta only teach the sentient beings the practicing dharma, the achievement of which depends on the sentient beings’ own practices, but will not help the sentient beings in their current and future generations of lives till they have attained Buddhahood. For teaching sentient beings, the practitioner has to accomplish the achievements in the dharma he practices before he can transmit the dharma to other sentient beings. Rinchen Dorjee Rinpoche by conducting the Phowa dharma can transfer the consciousness of a deceased person to the Pure Land. Certainly, Rinchen Dorjee Rinpoche has already attained the achievement of liberating himself from the cycles of birth and death, and so can teach all sentient beings to practice the Phowa dharma.

The third kind is the rudimentary bodhicitta. If the previous two kinds of bodhicitta cannot be generated, this one is the most basic and must be generated. After you can attain this bodhicitta, you can then move forward to continue. This kind of bodhicitta means that a practitioner, no matter practicing which dharma or doing any thing, has to benefit all sentient beings; and he practices Buddha dharma only for benefiting all sentient beings. If you do not cast aside both “selfishness” and “arrogance”, you are always an outsider of Buddha dharma. You have to do first from your mind; then it is just possible for your behaviors to appear, because your mind dominates. You have to have a mind of bodhicitta first in order to have the action of bodhicitta then. You now cannot accomplish the achievements of benefiting sentient beings like Rinchen Dorjee Rinpoche’s achievements; but at least you have to first learn to generate bodhicitta so that it will be safer for you.

The following three points are also very important.
One should develop Bodocitta to benefit all sentient beings during the Preliminary practice, the stage about generating the motivation. All of your deeds, drinking or eating, are to learn Buddhism in order to benefit sentient beings as being depicted in The Hua-yen (Avatamsaka) Sutra. In the way, the life is the life of Buddhism. If all of your thoughts is about benefitting beings, would you still think someone owe you sorry? Would you still feel hurt? Wouldn’t you endure the disadvantages? Would you break your precepts? Before eating meals, Rinchen Dorjee Rinpoche would recite the mantras to transform the food into nectar to make the offering to Buddhas, Bodhisattvas, guru, and dharma protector, and then vow the sentient beings being free from the suffering of hunger life after lives. It is not to as you make such vow as Rinchen Dorjee Rinpoche does. It is to let you know how important it is to develop Bodhocitta.

Secondly, during the main practice, just develop the Bodhicitta when practicing the Buddhism. Do not think if you could get accordance with Buddhas and Bodhisattvas.

Thirdly, make dedication merits to all the sentient beings with illusory and dream-like mind. Do not greedily treasure what you have done. Try to think that yourself and those who you are going to dedicate merits to are the same because all beings are the same in essence. We are among the beings, so do not attach what you do. When making the dedication, some always read out a long list of names, even name of his pet cat, hoping it will recover from its sickness. In fact, you do not have capability of dedicating merits to a certain being, unless pray Rinchen Dorjee Rinpoche to help him. He would gains helps from Rinchen Dorjee by Rinpoche’s dedicating merits to him. Moreover, we are among the sentient beings. Although we dedicate the merits to all beings, we still gain the benefit without the need of particular naming. Unless when Rinchen Dorjee Rinpoche is trying to help someone else, Rinchen Dorjee Rinpoche would speak his name during the dedication. Just as the doctor in main land China who suffer the pulmonary embolism the other day. During the conduction of the Chod, Rinchen Dorjee Rinpoche did speak the name to help him so he recovered now. Rinchen Dorjee Rinpoche did not go to his place, nor recite the mantras over the phone towards the patient who was 2000 km away. Rinchen Dorjee Rinpoche helped him only through meditative contemplation.

Some is afraid of developing Bodhocitta, nor is willing to do so. One of the reasons is he never developed Bodhicitta in his countless previous lifetimes, and the other is he did not meet a guru who strictly instructed disciples to develop it. Without developing Bodhicitta, all your reciting sutra or mantras, or making the repentance prostration is superficial, i.e. does not make any effect, nor help you gain liberation from the reincarnation. Bodhicitta is the fundamental to learn any Buddha Dharma. One also needs to develop Bodhocitta if he wants to be liberated from the reincarnation. Once there was a disciple was so pride of his reciting Mani mantra. In fact, as long as you have developed the Bodhocitta, how well the voice of reciting mantra is not important. The point is the mind.

No matters how busy Rinchen Dorjee Rinpoche is, Rinchen Dorjee Rinpoche would perform retreat. Why? It is not to make Rinpoche himself more powerful. Instead, it is to accumulate more merits to help more sentient beings. Although those retreats Rinchen Dorjee Rinpoche takes are very hard, Rinchen Dorjee Rinpoche just completely follow the instructions from guru and the text, not expecting what to obtain or achieve. There was one accomplished practitioner ever said it is not practitioner help sentient beings, instead the sentient beings give the practitioners to help them. If there are no sentient beings in suffering, Buddhism is not needed. It is sentient beings why there are Buddhas. Therefore, when the conditions arise, Rinchen Dorjee Rinpoche would help, and forget it completely after that. If you still remember those help you ever gave to others, you would be reincarnated again.

His Holiness did not perform the rituals for people very often, neither does Rinchen Dorjee Rinpoche. Instead, Rinpoche continuously give people Buddhist teachings. Although thing changes very quickly by performing rituals, it is the ultimate way to change the mind.

For these decades, Rinchen Dorjee Rinpoche always is bestowing Buddha Dharma no matter how busy Rinpoche is. You would feel tired when sitting to listen to the teachings, let alone the instructor. Unless Rinchen Dorjee Rinpoche can’t move nor speak, otherwise, Rinchen Dorjee Rinpoche would continue giving the dharma talks. This is very hard to achieve without developing the vast Bodhicitta.

During the conduction of the Chod, the reason why Rinchen Dorjee Rinpoche asks the attendees to speak the name that they want to help is to let attendees perceive their participating by speaking. In fact, it does not matter if the names are spoken or not. As long as you came to attend Chod sincerely, all the beings in the universe that have karmic connection with you would gain benefit. So, do not attach to these details seriously.

When Rinchen Dorjee Rinpoche is going to perform the Phowa ritual, the reason why the Rinpoche would ask about which animal symbol of the Twelve Branches is actually to let the family member’s thoughts become concentrated. Rinchen Dorjee Rinpoche would then cut in the family member’s thinking in order to help the deceased. For example of analogy, students in a class would concentrate their thinking when they attempt to answer teacher’s questions. Why? The exoteric practice does have answer to such phenomena.

Live according to the conditions; anything happens to you depends on those deeds in your previous lifetime. Your wealth, job, and marriage come to you according to the conditions. If you achieve it through unnatural approaches, the consequence would not be good. If conditions met, one would become married. Some people came to meet the Rinpoche for the sake of wedding. Rinchen Dorjee Rinpoche asked them the reason why they would like to get married? Some of them said that they would like to fulfill wishes of their parents. But what they actually concerned was about their own interests.

Some time ago, a lady asked help from Rinchen Dorjee Rinpoche that she would like to marry with a man she had fallen in love with. Rinchen Dorjee Rinpoche refused to perform rituals for the matter and advised that she should not insist on getting the marriage. She left with angry and found some other Rinpoche to help her. As a result, the man did take her as a wife, but in the mean time she had abortion twice and her man became unemployed. Besides they had fight and quarreled very often, thus their living was really sad.

Previously, Rinchen Dorjee Rinpoche’s mother was not taking vegetarian diet. The Rinpoche’s reaction is simply let go — according to her own ideas. Two years ago, she said suddenly that she would like to become a vegetarian. When you speak of the reason why your parents would not like to take vegetarian diet, you said that your parents have heavy karma. The Rinpoche scolded that do you have any qualities and virtues? What the heavy karma your parents have is they gave a birth of you! In reality, the reasons why parents would not like to learn Buddhism and take vegetarian diet are as following: the first, they have not encountered the appropriate conditions; the second, their children have not accumulated great merits.

Buddha Dharma is teachings for us to face with death; that is, how to pass away in peace. Patients who encountered critical treatment by cardiac electric shot would suffer from extreme painfulness. Some of them would even break their ribs. Those who had received Phowa blessings from Rinchen Dorjee Rinpoche would speak of such painfulness in their chest, when their own consciousnesses were summoned to the front of Rinchen Dorjee Rinpoche. The facts were also confirmed by their family dependents. It is not to negate the method of first-aid, nor does it to avoid first-aid when one encounters accidents. It refers to those who have suffered from long illness and old age. They should not suffer more from such critical treatments. Actually, even if the family dependents have agreed to abort those critical treatments, doctors would still apply the treatment when the patient is on the verge of death. Karmic debtors could be your family members, the doctors or the nurses. However, the doctors have to do it not only because of regulation but also they would like to prevent your accusation. It’s not their fault. Therefore, even though you signed the agreement, you still have to remind them again and again not to apply those critical treatments. So long as the cardiac electric shot is applied, no one can stay calm and concentrated regardless of how deep of meditative concentration they could enter except the practitioners who have attained Bodhisattva state. However, none of you has attained meditative concentration.

On the 20th of March, Rinchen Dorjee Rinpoche will take a journey to India for his retreat. Around twelve disciples who have received Bodhisattva Vows will accompany as well. During the retreats, one is not allowed to shave and take showers, has to stay alone in the retreat room, not allowed to have any means of communication with the outside, nor mobile phone calls can be allowed. The objective is to experience or to feel the loneliness similar to the verge of death. When on the verge of death, no matter how many people surround you, all your feeling and senses would full of loneliness. Besides, the training is to let you enter peace and to inspect yourself to dig out your own faults. Such a chance could be almost impossible in your daily lives. You have no idea of your faults. You do not face with your problems. Even worse, you would not like to find out your problems.

In Vajrayana, the teachings are for us beings to solve, in this life, problems accumulated in the past. So long as you have not escaped from cyclic reincarnations, not yet attained Buddha-hood, Rinchen Dorjee Rinpoche would stare at you and watch at you, regardless which realm you might enter. It is because Rinchen Dorjee Rinpoche has the great vow. However, Rinchen Dorjee Rinpoche does hope everybody in this life can be escaped from cyclic reincarnations. Otherwise, the Rinpoche has to spend lots of efforts to find you in the six realms.

Updated on March 4, 2010