Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

June 19, 2011

At the Glorious Jewel Buddhist Center, disciples and believers reverently listened to the audio-recording of Rinchen Dorjee Rinpoche’s dharma teachings made on September 14, 2003.

Prior to the puja, firstly, one female disciple shared her experience of how His Eminence Rinchen Dorjee Rinpoche had helped her.

Last month (May) 26, she was riding a motorcycle on the way to work and collided with a sport utility vehicle, she just flew out then fell heavily to the ground, the left side of her head and shoulder hit the ground very heavily, at the moment she just heard the sound of the decomposition of the internal structure of the helmet, then felt the pain, she almost fainted, at the moment the guru Rinchen Dorjee Rinpoche’s kindly face appeared on her mind, then she instantly began to recite Rinchen Dorjee Rinpoche’s dharma name then her brain suddenly felt clear. When arrived in the hospital, she was able to walked by herself to the check room for X-rays and C T scans, although it was painful, but was able to endure, she knew all of that was the blessings from Rinchen Dorjee Rinpoche. After the examinations, the doctor diagnosed it was a complete left clavicle fracture and concussion, she was told a surgery was definite, also it would take half a year to recover. When she was worried about the surgery, then she received the blessings from Rinchen Dorjee Rinpoche, when Rinchen Dorjee Rinpoche was giving her blessings, she could felt the muscles on the broken collarbone continued to trembles and had warm and pricked reactions, after the blessings were done, Rinchen Dorjee Rinpoche said her collarbone was broken, it was exactly the same as the results from the X-rays.

She often heard from a Buddha brother who is a doctor who said Rinchen Dorjee Rinpoche’s hand was like an X-ray, in fact, with Rinchen Dorjee Rinpoche’s great compassionate force, even there was a space in between, it could be more formidable than the X-ray machine. Later she was transferred to another hospital, the doctor told her the surgery could be avoid, six weeks later the bones would gradually heal. She was very grateful to Rinchen Dorjee Rinpoche, in fact the condition of her complete fractured bones, it must have a surgery clinically, but due to the blessing from Rinchen Dorjee Rinpoche, she could be free from the pain of surgery, even until now, as a person afraid of pain as her, she did not take any painkillers or painkiller injections, all of these was due to the continued compassionate blessings from the guru. Her kidneys were not very good, also she had severe anemia, if she had the surgery, then continued to take antibiotics, painkillers and blood transfusions, she may have only half live left. Last week she went for rechecks, the doctors said her collarbone had begun to grow, she was truly very grateful to the guru Rinchen Dorjee Rinpoche for saving her live.

Her father was a veterinarian and also had a farm, often would neutered animals, or euthanized animals, even excavated a fish pond for people to fish, used killing of the beings as a business, to earn money to raise them, therefore her father also had cancer himself, even had ten times of emergency rescue procedures done before he passed away, lived for another three month then passed away with great fear. Her brother had kidney disease since childhood, hospitalized for a year and half, spent the money equal to half of a house; Her brother had heart disease and slight mental retardation, before he took refuge, almost every two or three days, he would had to take the ambulance to the hospital, after he took refuge, the number of time had reduced a lot; Her health conditions were poor since young, often would have strange illness incurable to physicians, after she took refuge, due to the blessings from the guru Rinchen Dorjee Rinpoche, her health conditions were gradually improved, all of those came from the karma of killing, Rinchen Dorjee Rinpoche had given enlightenments, the families had heavy karma from killings, the family member would not be complete and satisfactory, also would be full of illness and short-lived, her family was a living example, all of which confirmed the terrible karmic retributions from killings. She was very grateful to Rinchen Dorjee Rinpoche’s blessings, therefore her and her families had great improvements from their conditions.

She also made repentance, did not act in accordance to the teachings in daily life, breaking the precepts all the time, had no compassions, Rinchen Dorjee Rinpoche had given enlightenments to her, she was frightened at the moment of car crash, she made repentance for not practicing the contemplation of impermanence all the time, therefore would be fear and afraid; also when she just graduated from school and began to work in the society, she did not have a heart for sacrifice and charity, when working as a nurse, she was impatient to the patients, did not treated the patients as own relatives, which should be a basic attitude. In this accident, there was a hematoma appeared on her right knee, there was a female’s face appeared on the hematoma, after Rinchen Dorjee Rinpoche gave her blessings, this hematoma incredibly disappeared, Rinchen Dorjee Rinpoche also gave enlightenments, this was when she was young, she had held a dog for her father to give an injection to the dog, her father gave the dog an euthanasia. She had deeply made repentance, although she did not kill the dog, but because she held the dog for her father, therefore she had a part of the karma from the killing, it was the same as she had killed the dog. She was very grateful to the guru Rinchen Dorjee Rinpoche, if she did not followed such a virtuous guru with great compassionate force, and great wisdoms, a person as evil as her, had done so much horrible killing karmas, these karmic retributions could never be paid off, she deeply felt horrible about cause and effect.

She was very grateful to the guru Rinchen Dorjee Rinpoche’s blessings, at the same time thankful to Glorious Jewel Chinese medical clinic, which gave her the best medicines and most touching caring during the time of her illness, also many Buddha brother’s help and care. The most important is to express her grateful thanks to His Eminence Rinchen Dorjee Rinpoche’s great compassionate force, helped her to have the condition to receive the ultimate authentic Buddha Dharma, taught her Buddha Dharma, taking care of her and her child, giving her a job to support herself , had no worries to cultivate Buddhism. These immense and vast grace, she had no way to repaid with her lives, only to follow tightly after Rinchen Dorjee Rinpoche to cultivate Buddhism truly, act in accordance to the teachings, use Buddha Dharma and implement into daily life, she vowed to make offering with her body, speech, and mind completely to the guru, and pray for Rinchen Dorjee Rinpoche to always lives in the world, and the dharma wheel kept on turning.

Follow by another female disciple who shared her experience of how His Eminence Rinchen Dorjee Rinpoche helped her mother and conducted the Phowa dharma for her mother.

It was ten years ago, when her father passed away, her mother had seen the auspicious signs when His Eminence Rinchen Dorjee Rinpoche conducted the auspicious Phowa dharma for her father, her mother had raised the confidence then came to Taipei from Taitung to listen to the enlightenments from Vajra Guru Rinchen Dorjee Rinpoche, then she took refuge and became a Buddhist disciple, During this time she received meticulous care from Vajra Guru Rinchen Dorjee Rinpoche, did not have to wonder and live without a home, her mother also had completed the Full Prostrations and the Hundred Syllable Mantra in the Four Preliminary Practices, and also followed the Vajra Guru Rinchen Dorjee Rinpoche’s Buddhism propagation trips to overseas, she had been to India, Nepal, Japan and Tibet etc.

In early 2009, her mother slipped and fell down, coupled with illnesses such as diabetes, kidney conditions and various physical discomforts, her mother was hospitalized. But due to her weak will, she limped on the bed and would not move, stayed in the hospital until the hospital had no allowance for her to stay, then transferred to nursing home and hoped through rehabilitation her legs could restore functions. During this period, many Buddha brothers came to the nursing home and gave encouragements, but still had no improvement, in the nursing home, her mother did not allow anyone to touch her, once touched she would whine and shout, crying out loud and shouted so the nursing staff were very troublesome.

His Eminence Rinchen Dorjee Rinpoche gave her one month’s free from work so she could accompanied her mother so her mother would not fell left alone without care. This month she forced her mother to sit up in a wheelchair, she also had been bitten several times by her mother, after all her mother slowly began to sat from 3 minutes to 5 minutes to 10 minutes, later she could stand up and then could walked with a aid device. About eight month later, her mother came back to the dormitory, one Buddha brother took care of her. By this time her mother could walk slowly on her own, but would still strongly require other’s for services, or even when she had a bad mood, she would not listen to other’s advices, angry and spoke harsh words to others.

In year 2010, her mother had improved further and was able to walk slowly into the venue by herself, and attended the puja set on a wheelchair. On April this year (2011), her mother was still able to walk with an aid device on her own, took bath by herself. On early May, due to the back pain her mother went to the emergency often, her mother could even call 119 and sent herself to the major hospitals and demanded painkiller injections.

Her mother said herself, when the analgesic effect is over, the pain is the same, it was useless. But she insisted to go to emergency and disrupted the daily routine of the dormitory roommate. Her mother strongly hopes to gain the exact cause of the illness from the doctors, hope the pain would stop. During one emergency visit, the doctor did an MRI check for her mother, then told her mother she had three sections of the spine was unclear, it should be infected by some unknown bacteria, must have surgery immediately, the area was about nine sections of the spine, equivalent to the entire back had to be opened, and it was a major surgery, then it was possible not to be paralyzed, Doctors also emphasized on her mother’s diabetes, hypertension and renal dysfunction, these were risks to the surgery, and the spinal surgery is a major surgery, even the professional doctors had no confidence, frequently told her mother not to be forced into the surgery, if the surgery went well, the chance was only 50% of success, but there was no guarantee she would not be paralyzed. But her mother said she wanted to “Give this challenge a try!”

On May 29, her mother completed the seven hours long surgery, the surgical wound was healing well, both feet could still perceived. The material removed from the surgery needed to be tested, takes one month to have the results. Her mother began to eat on the second day afternoon after the surgery, but on the third day she had stomach ulcers, on the fourth day the potassium was too high, the fluids could not be discharged, must treated the potassium condition and had the diuretic. Just like that each day she would have one more condition, one more treatment, one more group of doctors, a few more tubes on her. Her mother had become Frankenstein appearance under a conscious state. Because her mother had her own opinion and only listened to the doctors, so these arrangements were done under her mother’s consent.

His Eminence Rinchen Dorjee Rinpoche gave enlightenments, Her mother did not listen, did not believed in cause and effect, did not believed in Buddha Dharma, therefore she had to repay with her body. As a civil servant, takes whatever you should not take is considered corruption. In the country side like Taitung, you seen everyone doing the same, you do not think you have faults. Rinchen Dorjee Rinpoche also warned her not to ask her mother to beseech blessings from Rinchen Dorjee Rinpoche and Bodhisattvas, her mother would not listen, on the other hand it would make her arises hatred.

Her mother did not have the heart for repentance, did not deeply felt she had done wrong, therefore she thought she would not die, just kept on thinking why her illness would not recover? The two weeks stayed in the hospital, her body had the signs of decompositions of the Four Great Elements which His Eminence Rinchen Dorjee Rinpoche had enlightened. Although three layer of quilts were covered on her, with a light facing her, her mother still felt cold and shivered, her mother felt her body was fallen down; The pleural effusion made her breathing difficult, she had to open her mouth and gulp down the air mouth by mouth.

On June 10th, her mother’s kidney function deteriorated, the fluid in her could not be discharged, the doctor arranged for emergency dialysis. The night due to sepsis, renal failure, her mother were transferred to the intensive care unit, although she had signed the consent to give up first aid procedures. But on the morning of June 11th, under the permission of her mother, the doctor had the intubation done after the endoscopy check, even so, it had no help for her mother. Her mother’s consciousness came on and off, only reacted to the words of the doctor, her body had shown the phenomenon of broken vital passages, the blood came out from her mouth, the right eye protruded out and bleeding, unable to focus, even showing a look full of hatred from her eyes. She felt very sad and helpless at heart, continued to besought Vajra Guru Rinchen Dorjee Rinpoche, Buddha and Bodhisattvas, to help her mother pass away more quickly, stop holding on so bitterly.

Without Rinchen Dorjee Rinpoche, facing this kind of process, she believes she would have gone crazy rather than being calmly standing there. All medical personnel felt unbelievable for her calmness. They several times wanted to confirm about her identity. When her mother died, the nurse who helped to change her mother’s clothes said that normally a dying person would have cadaveric lividity and his body would become stiff before he is dead. And the symptom would manifest no longer than 30 minutes after one dies. However, as for her mother who passed away in intensive care unit, all the medical instruments on her were not removed and the clothes were not changed until the doctor announced her death. At that time, 2 hours passed but her body was still very soft and her skin was tender. It was very rare to see this situation. If she was not told these signs were the auspiciousness of Rinchen Dorjee Rinpoche’s Phowa dharma ritual, she would not have known what was going on.

Her mother at the end manifested the situations of lying face downwards to eat, vomiting after eating, roaring and crying, indignant eyes, not believing in Buddhism or the law of cause and effect, and so forth. These are just the symptoms for one to fall into the three evil paths. It is such a strong contrast to her father who died 10 years ago. At the time her father just silently bore his cross, did not bother other people, let go all of his attachments, and clearly left his last words. He did not reach Buddhism until at the point of dying, but he immediately received Buddhas and Bodhisattvas’ much caring. Her mother, on the contrary, was the one who so stubborn that she merely believed her herself, and did not believe in Buddhas and Bodhisattvas. Her father, who did not reach so much Buddhism in his lifetime, gave rise to deep faith in Buddhas and Bodhisattvas. When he faced his pains of disease, he deeply realized the suffering and hoped that he could never linger in reincarnation. According to Rinchen Dorjee Rinpoche’s teachings, Buddhas and Bodhisattvas always offer their hands to compassionately salvage sentient beings. The Buddha light illuminates all and never stops. However, it still needs the beings to reach out their hands to receive it. In so doing they could have the conditions to receive it.

This female follower said that the Vajra Guru Rinchen Dorjee Rinpoche’s compassionate power is marvelous and incredible, with which it always the best arrangement is made for sentient beings. In the world there is no language to describe such great mercy and compassion. There is no power greater than this kind of vow. She has immense gratitude to Rinchen Dorjee Rinpoche for making the arrangement with his limitless power of compassion. Therefore she was able to be calm and clear-headed when personally seeing the contrast dying processes of her parents. And now she had the opportunity to share this.

Finally she expressed that each and every thought of Rinchen Dorjee Rinpoche is for his followers and myriad sentient beings. She is thankful to guru’s grace. Thank the Vajra Guru Rinchen Dorjee Rinpoche.

Then, the attendees began to listen to the recordings of Rinchen Dorjee Rinpoche’s enlightenments; As we hope our next lives does not have to reincarnate in the suffering seas, therefore we definitely need to have good fate virtues. Good fate virtues could only be used when we most needed it, that is before we die. Many sitting here had families deceased, you looked at your deceased family member, including the relatives or friends you knew had passed away; Was there anyone who was very sobered, very cleared? Basically, every person before dying were fell into a coma state, even if one did not fell into a coma, one would be unconscious. What was the reason? It was not because the illness were severe and caused his coma, but it was because his good fate virtues were not enough, it was so called the karmic force appeared in front. If these sentient beings fell into a state of unconscious and coma conditions, one hundred percent sure the person would reborn in the three evil realms, the hell realm, hungry ghost realm, animal realm. Do not think he is dead, just find someone to recite the sutra could sent the person to Buddha Amitabha’s land, recite the sutra would not let the person fell into the three lower realms, only unless it was someone who cultivated tantric dharma. Therefore from this point we must know, making virtuous deeds was not because we wanted to live a good life. We spent all our life time to cultivate Buddhism, in fact it was just for preparations, for the last one or two minutes right before we passed away. If our body, speech and mind were all making evil deeds when we were alive, it must be evil right before we pass away.

Rinchen Dorjee Rinpoche ever talked to you before, in 1991, there was a Rinpoche who was one of our orders in Yunnan dropped from the crag one day. During that night, they find that this Rinpoche did not go home for dinner; therefore they went out to look for him. Finally they found him at the cliff, and he had been passed away because he was injured heavily. But he was cross his legs when he was passed away. Another story was that a lama who transmitted Chod dharma to Rinchen Dorjee Rinpoche was died of gastric cancer, he was conscious before he was passed away. These phenomenons can ensure that they will return if they had some vows; if they would not to return to this world, they would be reborn in the virtue realms, at least in the heavenly realms. Therefore Buddhas and Bodhisattvas always advise us that we should not generate the evil notion. Rinchen Dorjee Rinpoche also reiterated us that each of our thoughts must be virtue without any evil thoughts. If you hold a grudge or you are vengeful, there are the evil thoughts. If we did not fulfill the virtue deeds by this life, even if we had been the ordained people, or we had taken refuge, or learned Buddhism, it does not mean that you are able to be reborn in the virtue realms. We must not have the thought that we will be able to find Rinchen Dorjee Rinpoche to conduct the Phowa dharma for us once we are died. It is because that Rinchen Dorjee Rinpoche cannot know when he will die. Therefore if you had the habit of relying on others when you learn Buddhism, thought that you don’t need to make progress in cultivation urgently because Rinchen Dorjee Rinpoche will have longevity, you could take times to deal with it, that is a wrong concept as well, because you would never know when you will die.

Therefore we must let our life live with virtue, and forget ourselves for those requirements, prestige, or taking high consideration of money which will let us have the evil karma. Buddha told us that we must observe precepts which are doing the virtue deeds. If you could not able to observe precepts and thought that you should be not deserved for those tiny mistakes, the evil deeds will be accumulated by the tiny mistakes. Rinchen Dorjee Rinpoche often mentioned that your appearances were not changed, why? It is not that your health is not good; it is that your mind still has the evil notion with greed, hatred, and delusion, a distinguishing or clinging mind, therefore you could not fulfill the virtue deeds. That is no mention that you are unable to get the virtues and the qualification to learn the advanced and extraordinary Buddha dharma. Rinchen Dorjee Rinpoche will teach you the way of liberating from the death and birth, furthermore, the way of being a Buddha. Such sluggish as you, how could it be possible to liberate from the death and birth?

Why does Vajrayana emphasize the relationship between the disciple and guru? As well as a disciple must be reverent to his guru without any doubt. Once you had doubt, you would start to do evil deeds. It is because that you would generate lots of unusual and strange notions, those notions will cause you arrogantly and having greed, hatred, delusion, self-conceit, and doubt, which are the main enemies of learning Buddhism. You still have those problems. If you were not, you would have generated your mind in progressing of cultivation, and continually correct your behavior. You would not know your mistakes until your guru punished you. Why? It was your old habits because that you did not review what you were wrong every day.

Buddha ever said that an ordinary person arises every thought which is only for him. Buddha also said that the notion is not terrible; the most terrible thing is that you did not think that you had the evil notion. When you thought that you are right and your guru misunderstood you, which was mentioned in the Thirty-Seven Buddhist Practices, even if someone treats you unjustly or slanders you, you should consider him as a reliable teacher to respect him. Why you could not achieve it? It means that you did not cultivate it, no matter you cultivate Shravakayana to be the solitary realizers or Bodhisattvayana, you must actually cultivate it. Being a Buddhist, it means that you must follow the practices in Thirty-Seven Buddhist Practices. If you did not achieve it, you cannot profess that you are a Buddhist.

If you would not be willing to implement those practices in the Thirty-Seven Buddhist Practices, you will be unable to endure the examination, there would be someone challenging or querying what Buddhism you had learned. You often have the concept “We can slow down to learn Buddhism, because some of you are sick, or your business is not in good condition.”  Actually it was wrong, you did not pay attention to realize the source of those problems, you would only worship Buddhas, Bodhisattvas, and the Guru as the God, strictly speaking, and that would be a kind of slandering Buddha. Buddha cannot be considered as God; Buddha is a realizer who realizes the source of suffering for the Six Realms, and he told us his way. When Buddha first turned the dharma wheel, Buddha first taught Four Noble Truths and the Twelve Links of Dependant Origination. And taught the three studies- the Discipline, wisdom, and meditation, and then taught Thirty-Seven Buddhist Practices. Afterward, he introduced Agama Sutra which was cultivated by the Hinayana to Lotus sutra which was mentioned the methods of cultivating Buddha. You can imagine that: Such the wisdom possessed by Buddha, he needed to teach his disciples who had been the Arhat for 49 years. Being the sentient beings, we have accumulated the heavy karma; therefore today’s important points are that you don’t need to take times to read all sutras as long as listening to Guru’s teaching. If you did not accept it or relapse into your old habits, after Rinchen Dorjee Rinpoche starts to transmit the Four Uncommon Preliminary Practices, you will be expelled by the dharma protector if you did not cultivate by generating the aspiration Bodhichitta. There are ten primacy precepts in Tantra, if the sentient beings did not generate the aspiration Bodhichitta, being a guru, he cannot teach the Mahayana. That is the reason why Rinchen Dorjee Rinpoche did not teach you, you were neither able to listen to it, nor you have the qualification to learn it. If you did not generate the aspiration Bodhichitta and you were selfish and egoistic only think about yourself, you will never have the chance to cultivate, learn and listen to Mahayana.

Why recently Rinchen Dorjee Rinpoche stressed you so urgently, it was because that you prolonged the time of Rinchen Dorjee Rinpoche expanding the Buddhism. Just like those disciples who had been took refuge for 4-odd years did not make clear what they need to do, not to mention that there were lots of problems. For those who actually cultivate Pure Land Buddhism will be changed their in two years. Rinchen Dorjee Rinpoche only took one year to diligently cultivate Tantra as well. Why you were unable to achieve it. It was because that you only considered that listening Buddha dharma would be virtues to change your unfortunate matters. Rinchen Dorjee Rinpoche would not expel you, but the dharma protector would expel you. Why did Rinchen Dorjee Rinpoche often mention that Rinchen Dorjee Rinpoche is not necessary to have more disciples? Even if the Sixth Patriarch Hui-Neng had 10 thousands disciples, there were only 40-odd disciples who attained the achievement. Therefore you would be expelled more and more afterward. A dozen years before, His Holiness the Drikung Kyabgon Chetsang conferred the dharma clothes, there were 17 people wearing the dharma clothes. However till now, only Rinchen Dorjee Rinpoche who could indeed learn both teaching of Esoteric Buddhism and the Exoteric Buddhism from His Holiness the Drikung Kyabgon Chetsang. You can know that the elimination rate is very high.

Drubwang Norbu Rinpoche never gave empowerments, nor did he take in any disciples. Meanwhile, Tenzin Nyima Rinpoche didn’t take in any lay people as disciple but his disciple, Rinchen Dorjee Rinpoche, is the exception. Moreover, Tezin Nyima Rinpoche didn’t bestow any empowerments, either. Take another example. Yunga Rinpoche never received any outsiders. Why did these great masters live their lives like that? You would think they may not be compassionate enough. This is not true at all! Our ideas of practicing Buddhism are similar to the concept that if one place is not suitable for us, there must be some other place. It means if people in the place are not inclined to learn Mahayana, we will choose not to get involved with them. We will go to other places where we can help those who have suffered more. Guru Rinpoche is an example. He is still living on the earth, but in the region of Rakshasa. What is Rakshasa? They are ghosts. What is the nature of these ghosts? They eat people. Guru Rinpoche went to the region to rule those Rakshasas for preventing them from carrying out vicious deeds.

These stories being told are not to intimate you. In our lineage, Drikung Kagyu, practitioners begin their learning with Exoteric Buddhism and eventually they will have to learn Esoteric Buddhism. The Phowa Dharma is part of Esoteric Buddhism and it is an easier dharma to practice. Your current attitudes and methods of learning Buddhism can’t even recite Mani well, not to mention learning Phowa Dharma. You must repeatedly listen to the dharma audio-recordings of Rinchen Dorjee Rinpoche’s teachings, including the Threefold Training (precepts, meditation, wisdom), the Thirty-seven Practices of Bodhisattvas and Noble Eightfold Paths. We should waste our lives no more. Even though studying and working are both necessary, learning Buddhism is much more than necessary. If one can well cultivate supramundane dharma, his or her mundane life will be free of obstacles. You, however, are poorly stuck in between; supramundane dharma has not been learned yet and your mundane life has a great deal of problems all the time. Many precepts have meant to remind you that being cautious with what you say and do is critical; no more negligent speech and conducts should be carried out. If you continue to behave carelessly and think tomorrows will still come, the coming tomorrows will not be bright ones at all. Learning Buddhism requires a mind of perseverance and resolution. If giving full sunshine to an easy-growing plant for one day, then freeze it for three days, the plant cannot be good. The metaphor of growing plant tells that if one at first learns Buddhism very hard, but after half a year later he or she feels nothing and decides to give up halfway. After another half year passed, he or she goes to fine the other master. This way of learning Buddhism can’t be successful, either. If you can accept this correct concept and tell yourselves that you must follow the teachings accordingly, your problems will certainly be solved.

Let’s take another example. Many disciples have not brought the dharma protector A-Chi’s photos to Rinchen Dorjee Rinpoche for consecration. The objects the Guru gave you must be very important. You, however, have not brought the photos for consecration yet. Such attitude is really hard to understand, not to mention that you were not charged for the photos at all. It is clear that you are not sincere toward Buddhas and Bodhisattvas. What’s wrong with your mind? Whenever Rinchen Dorjee Rinpoche’s guru gives him something, Rinpoche would cherish it as a treasure, even if it is hair! What is the essence of paying back your guru’s kindness? Diligently cultivating Buddhism and benefiting sentient beings are genuine ways of paying back the kindness. Then, what’s the nature of your conducts? Whose kindness are you paying back? Are you taking revenge toward Rinchen Dorjee Rinpoche? When disciples’ conducts upset Rinchen Dorjee Rinpoche, it is taking revenge. Many precepts have taught that if you wish to learn grand dharma, you must often make your guru feel rejoice. Your conducts, on the contrary, often sadden your guru. Rinchen Dorjee Rinpoche worries that you’d enter into the Three Evil Paths. That’s why Rinchen Dorjee Rinpoche told you so many stories and examples. It is meant to tell you that being reverent toward your guru is critical.

In the precepts of Mulasarvastivada, Buddha had taught that a guru should reprimand disciples and correct their behaviors if they committed the following wrongdoings: no faith, lack of diligence, harsh speech, being shameless, and correspondence with evil spiritual friends. In addition, the guru should not do the following five things with such disciples of wrongdoings: no conversing with them, no teaching Buddhism to them, no sharing (meaning all the treasures and offerings made by the guru won’t be shared with the disciples), no rendering chances to do meritorious deeds, and no staying in the same room. These are precepts taught by the Buddha. What wrongdoings have you committed? First, you don’t have faith. Secondly, you have been lack of diligence. You have been wrongfully thinking that it is a piece of cake to learn Buddhism. As long as I have the money and showed up, you must teach me. The primary principles of the Glorious Jewel Buddhist Center are based on precepts. When you committed the five wrongdoings, you should be reprimanded. And the Guru will not converse with you, not teach you, and not share a room with you. Thus, Rinchen Dorjee Rinpoche instructed that those disciples have not brought the dharma photos for consecration should leave the center earlier.

What does it mean to have correspondences with evil spiritual friends? Recently, a believer came to make an audience with Rinchen Dorjee Rinpoche. The believer told Rinpoche that a master of the other center told him that he shouldn’t learn Tantra. That master also told him that he had connected with the believer’s late father who asked for a grave. This kind of practitioners seemingly is practicing Buddhism. In fact, they are evil kind of spiritual friends. The Buddha had taught that to help a deceased is to liberate and transfer his or her consciousness rather than satisfying his or her desires. In all sutras, it has described that the Buddha had advised us that after one passed away, the funeral ceremony should primarily be cremation. A grave is not necessary. You can see that in Tibet and Ching-hai province there exists no graves. Why not? Tibetans exactly follow the teachings of the Buddha. They would burry the deceased in water or cremate the remains. The other alternative is sky burial which even results in no ashes. If this believer is Rinchen Dorjee Rinpoche’s disciple, he must be expelled from the Center. It is because he has not listened to the Buddha Dharma taught by the Guru. Instead, he casually and freely listened to others. Is it correct to use one’s supernatural power? Is it right that connecting with ghosts is having supernatural power? If so, a spirit medium also possesses supernatural power! In sutras, it has described that in the Age of Degenerate Dharma, the number of evil master is as many as the number of the sand in the Ganges River. Once evil masters have learned something in Buddhism, they’d become self-righteous and talk rubbish to harm both others and themselves.

When the Four Uncommon Preliminary Practices are transmitted, Mahamudra will also be transmitted. Mahamudra is the uncommon method of meditation for Kagyu Lineage, which is also a dharma to achieve Buddhahood and enlightenment. All prayers in Kagyu Lineage include praying past gurus to bestow blessings so that we can attain the level of Mahamudra. If you still hold a slightest doubt to the teachings of your guru, you can never learn or attain Mahamudra. Prior to one of Rinchen Dorjee Rinpoche’s performing retreats, the Drikung Kyabgon Chetsang planed to orally transmit dharma of Mahamudra to Rinchen Dorjee Rinpoche. But Rinchen Dorjee Rinpoche said to the Drikung Kyabgon Chetsang that Mahamudra was the dharma method to obtain Buddhahood. That shouldn’t be transmitted causally. Rinchen Dorjee Rinpoche wanted to recite the one-hundred-syllable Vajrasattva mantra for 110,000 times before Rinpoche received the transmission of Mahamudra. Thus, Rinchen Dorjee Rinpoche finished reciting 110,000 times of the one-hundred-syllable Vajrasattva mantra within 20 days and then Rinpoche went to the retreat room of the Drikung Kyabgon Chetsang for receiving the transmission. Is it possible for you to do the same way as how Rinchen Dorjee Rinpoche reverently learned Tantra? In order to recite 110,000 times of the one-hundred-syllable Vajrasattva mantra in 20 days, Rinchen Dorjee Rinpoche had to keep reciting the mantra except the few sleeping hours. Why did Rinchen Dorjee Rinpoche do so? Unlike you, Rinchen Dorjee Rinpoche is very humble, knowing that he had not accumulated sufficient merits and had great karma. You think you have not accumulated great karma. Rather, you believe you have great merits and been very intelligent. Compared with Rinchen Dorjee Rinpoche, your reverence toward your guru is far less. It was not that the Drikung Kyabgon Chetsang required Rinchen Dorjee Rinpoche to recite 110,000 times of the one-hundred-syllable Vajrasattva mantra. It was Rinchen Dorjee Rinpoche initiated the reciting. As a matter of fact, Rinchen Dorjee Rinpoche had already completed the Four Uncommon Preliminary Practices. Yet, it was not enough for Rinchen Dorjee Rinpoche. He wanted to further practice it again.

Rinchen Dorjee Rinpoche has ever asked His Holiness the Drikung Kyabgon Chetsang about that if it would be difficult to learn Mahamudra. His Holiness the Drikung Kyabgon Chetsang said it is not. Rinchen Dorjee Rinpoche now does not feel it is difficult. But what would be difficult relies on that one ought to practice according the teachings for one hundred percent, without any doubt or discount. In Mahamudra, it is divided into Sutra and Tantra. Sutra refers to theory, while Tantra refers to Tantric Dharma and the achievement you would have attained. As a guru, he is able to teach you the theory, but you have to practice it on your own and practice it truly. If you don’t practice it but improperly think you will get it as long as you listen to it and feel you understand it, it would be wrong! It is not possible. In each of the four main schools of Tibetan Buddhism, it has its special sadhana. Mahamudra is the particular sadhana for Drikung Kagyu, and Dzogchen for Nyingma.

We need to learn Mahamudra, as it could help us to learn cessation and contemplation. It could help to reduce our thoughts in our everyday life, help to stop all thoughts on the point of dying, and help us to enter the state of Buddhahood. Hence, Mahamudra is the necessary dharma that every Buddhist follower of Drikung Kagyu ought to learn and practice. Before one learns Mahamudra, one ought to complete the practice of Four Extraordinary Founndations. Without the completion of the practice of Four Extraordinary Founndations, one would not attain the achievement of Mahamudra even if he is told how to practice it. We ought to cultivate Buddhism step by step, and it is not possible for us to skip a step. If one suddenly tells you that he is medial and able to communicate with spirits, you should know that it must be questionable. Rinchen Dorjee Rinpoche often says that, even His Holiness the Drikung Kyabgon Chetsang, the noble one, started to learn all kinds of Buddha Dharma since his childhood in this life. What is difference is that His Holiness the Drikung Kyabgon Chetsang learns and attains the achievement very quickly as he has already learned in his past lives. In fact, all of us have learned Buddha Dharma in our previous lives. But we just forget about it, by which it is mentioned in Buddhist Sutra that there exists a mist between cascading lives. That is, you do not know your previous lives because you forget them. But do those things still exist as you have already forgotten them? Yes they do, and they do exist in our Storehouse Consciousness. In what conditions would the seeds planted in our Storehouse Consciousness sprout? It needs causes and conditions. When a guru bestows you Buddha’s teachings, he is just creating the causes and conditions for the seeds of learning Buddhism planted in your Storehouse Consciousness in your previous lives to sprout, grow, flower, and fruit.

Bestowing Buddhism is like the process of irrigating and fertilizing so as to have your seeds flower and fruit well. If you don’t accept the fertilizer applied by your guru, not receiving all the Buddhist teachings bestowed by your guru, would the flower and fruit be beautiful and well? No, they would not. As you can see, the success of the growing of a fruit tree needs the farmer’s diligence and hardship. So is your guru. But your guru is not exactly like a farmer, as the farmer could taste the delicious fruit or even earn money from it. However, when a guru irrigates the seed of one’s Buddhist cultivation, the guru does not think about the pleasant taste. Nor does he have the concept of getting any reward. He is clearly aware of that “There is no sentient being to liberate”, depicted in the Vajra Sutra. Don’t think we are salvaging any sentient beings. The truth is that all beings are in nature the same without discrimination. The merely difference comes from one’s karma of accumulated lives. Therefore, whatever you are smart or not, well-educated or not, as long as you receive guru’s irrigation, diligently practice Buddha Dharma, and get constantly influenced, finally you must have the opportunity to attain Buddhahood.

Rinchen Dorjee Rinpoche simply talks to you about the concept of Mahamudra. As for Four Extraordinary Founndations of Drikung Kagyu, it is called Fivefold Path of Mahamudra. And Mahamudra is the most important amount them. Jigten Sumgon has ever said that fivefold profound path of Mahamudra of Drikung Kagyu is like that a lion has four paws and the mouth with sharp teeth. In Buddhism, a lion is representative of being brave and fierce. If a Buddhist learner does not have a brave heart to cultivate Buddhism but instead fears everything, the one would not make any progress but regression. If the lion possesses sharp claws and teeth, the lion’s power is even greater. As for the metaphor for Fivefold Path of Mahamudra, it is saying that if we possess the five conditions to practice the Four Extraordinary Founndations, your power would be great. The Fivefold Path comprises Mahamudra, taking refuge, making repentance, Guru Yoga, and offering Mandala. Mahamudra helps us, through the training of our mind, be able to have a correct view of all kinds of worldly things. The correct view is just the correct awareness and right understanding mentioned in the eight fold correct path.

It means that we ought to comprehend that Mundane Dharma and Buddha Dharma are of the same essence. We should understand that the final purpose of Buddhism is to help us attain Buddhahood in the future. Hence, if one considers that he cultivates Buddhism is for his own sake, for his good fortunes, or for making him different by understanding more, he just owns the incorrect mindfulness. During the process of our Buddhist cultivation, it does not matter whether or not you attain the achievement or a Rinpoche. What matters is that you ought to be clear about all the methods of the eightfold correct path the Buddha has taught. Thought the training of Mahamudra, it could help us to reduce improper thoughts and incorrect views in our daily life. However, no matter how capable you are or what dharmas you have learned, you still need an authentic guru to teach and guide you to learn Mahamudra. Simply speaking, the guru has already, in the field of Mahamudra, understood the direction, had the experience, and known how to start the practice. Without an enlightened guru’s lead, one would not understand Mahamudra even if he reads all the books related. This is also what is mentioned in Zen school: no establishment of words and letters. It is not saying there is no words and letters to write down. It is because the state of meditation is not explainable by languages but completely by one’s realization instead. Through one’s true practice and realization, one still needs his guru’s confirmation for him to know what state he has attained. Only your guru would know that the state you reach is right or not. In Vajrayana, guru is extremely important for you, as you are not able to judge the correctness by your human life experiences when some state manifests. From time to time we would mistake our consciousness for the innate nature and true heart. Therefore, when one mistakes the sixth consciousness, one would talk nonsense by saying he is able to communicate with spirits and see something. But this is all improper.

Therefore, Mahamudra is an important basis of all the Buddhist practice means. Whether we would like to practice the Phowa, the Six Yogas of Naropa, or even the later stages, Mahamudra will play a very important role. In the past, Mahamudra was passed down from Tilopa. Thereby, strictly speaking, the real practice means in Tibetan Buddhism transmitted from India is Mahamudra, because the Sakya and Gelug schools do not learn from teachings from India. Mahamudra has been passed down from generation to generation and has never been interrupted before. In terms of the Drikung Kagyu Lineage, the lineage started with Lord Jigten Sumgon and has been held in His Holiness the Drikung Kyabgon Chetsang. Through its history with 37 lineage holders, the lineage has never been interrupted. Therefore, according to Lord Jigten Sumgon, the blessing power of the gurus in the Drikung Kagyu Lineage is exceptionally strong and influential. Why? It is because the lineage has never been disconnected.

Why does an uninterrupted lineage have exceptional blessing powers? It is because a lineage is the continuation of the aspirations of all the Buddhas throughout generations, including the past, the present and the future Buddhas, Bodhisattvas, and the gurus. Interruption refers to changes that occur in the transmission of the lineage such as conflicts or split-ups. Such incidents are indications of a disconnected lineage. Many practitioners who cultivate Mahamudra practice were able to attain Buddhahood in one lifetime. Therefore, a great practitioner once said that Mahamudra was not a simple term but a practice means that could lead practitioners to enlightenment. The enlightenment is Mahamudra. The only path to enlightenment is true practice. It is impossible to attain enlightenment simply by listening to Mahamudra teachings. So, after you have learned the teachings in the Drikung Kagyu Lineage, you should cultivate your practice in accordance with the Dharma. Thereby, you will definitely receive the blessing bestowed by the Kagyu gurus and attain enlightenment very soon.

Now that we have sought refuge in the Drikung Kagyu Lineage, it is more than claiming ourselves as Drikung Kagyu followers. If we truly consider ourselves Drikung Kagyu disciples, we must practice in accord with the Dharma. Whether you are able to understand the Mandarin with Rinchen Dorjee Rinpoche’s Cantonese accent, as long as you, regardless of your age, have sought refuge in the lineage, you carry the responsibility of practicing continuously without giving up on yourself. So, Mahamudra can roughly be categorized as root Mahamudra, path Mahamudra and Mahamudra of fruition through practicing the four yoga stages. Previously, Rinchen Dorjee Rinpoche said that one has to attain the meditative concentration of one-pointedness, which is the first yoga of Mahamudra, so as to be liberated from the reincarnation.

Mahamudra includes the yogas of one-pointedness, simplicity, one taste, and non-meditation, each of which consists of 3 stages. Therefore, one has to go through 12 stages to accomplish the yoga of non-meditation. Some people practice throughout their entire life and still fail to accomplish the yoga of one-pointedness. Therefore, do not think that it can be achieved soon as there are 12 stages or that it will only take you a total of 12 years, 1 stage per year. Some people cannot achieve it even with lifelong practice. So, Drubwang Rinpoche must have a good reason to openly praise Rinchen Dorjee Rinpoche as being a precious, rare practitioner with great capacities. Rinchen Dorjee Rinpoche’s attainment should not be explained to you. His Holiness the Drikung Kyabgon Chetsang knows about it, so do the great practitioners. A great practitioner would never tell lies while making comments in public.

A practitioner with great capacities refers to one who is qualified to attain Buddhahood soon. Why are you mentioned? Rinchen Dorjee Rinpoche was not born with great capacities. Instead, Rinchen Dorjee Rinpoche does this sincerely. No matter we learn Buddhism, do business, or play a role in our family, we need to do it sincerely. What does it mean to be sincere? It means that you are employing your true heart. What is a true heart? A true heart is, like what is explained in the Thirty-Seven Practices of Bodhisattvas, a heart that is not self-opinionated and does everything for others. That is to be sincere and give your true heart. For example, as Rinchen Dorjee Rinpoche constantly says, he has never thought that he would be qualified for becoming a guru on the Dharma throne. Rinchen Dorjee Rinpoche never tries to find a position for himself, nor has he ever considered himself practicing or learning well. The only thing Rinchen Dorjee Rinpoche knows is that he has to learn Buddhism sincerely without calculating his fame or gain. Nor does Rinchen Dorjee Rinpoche worry about what others might think of him.

The reason why we have so many conflicts and quarrels in our families or societies lies in that we do not have the heart. When you fail to have the heart and get along with others with your eyes, ears, nose, tongue, body, and mind, i.e. the six roots, you will naturally generate greed, hatred, ignorance, arrogance, and doubt. It is difficult to explain clearly whether you are using your heart or consciousness. However, you can give it a try. When you do everything, do not think of its benefits or shortcomings. No matter you are doing business or being at work, all you think is whether you can benefit the other by carrying the task out. It does not mean that you have to let the other gain financial benefits. Nor do you have to lose your money in order to bring benefits to the other. Instead, you should enable the other to generate joy because of doing business with you. Even though you get money from the other, he or she can still be happy about giving it to you because you have the heart. Therefore, workers, bosses, husbands, wives, sons and daughters should have the heart now. To put it simply, in a language that you can comprehend, you must be sincere and honest. What does it mean to be sincere and honest? It means that you do not have selfish thoughts. If you think about your own benefit before helping others, will you have sincerity and honesty? No, you won’t.

Mahamudra helps us train such a heart as well. In fact, Rinchen Dorjee Rinpoche has been bestowing Mahamudra teaching every time when he gave the Buddhist teachings. It was just not the right time to tell you the term. Whether you attendees are able to get it or not, never have doubt. Do not think that it is none of your business since you do not understand. As said in the Buddhist sutras, as long as it passes through your hearing faculty, it will become a seed of Buddhahood. What does it mean then? When you listen attentively instead of carelessly, the other centers claim that the seed would remain inside as long as you listen to it. However, this is not true. You have to listen attentively. Whether you understand it or not is not important. All you have to do is listen to it with your whole concentration and the seed of Buddhahood will be rooted in your heart forever, waiting for an opportunity. Rinchen Dorjee Rinpoche has said many times. As His Holiness the Drikung Kyabgon Chetsang bestows the Buddhist teachings in Tibetan, Rinchen Dorjee Rinpoche does not understand what is said. However, have you seen Rinchen Dorjee Rinpoche shifting himself while sitting there? You should listen attentively. As long as the timing for the cause and condition arrives and your wisdom is uncovered, the seed will sprout and grow fruit. The biggest problem you have is thinking that Rinchen Dorjee Rinpoche’s words might have nothing to do with you because you don’t get what you hear. You think you do not understand and merely come to listen so as to get some benefits. You should not have this kind of thinking. Therefore, no matter how old you are, you should devote your full attention to the teachings. Why do you have to devote your full attention? Why aren’t you allowed to fall asleep or have leaning sitting positions? It is because you would violate the awe-inspiring bearing. What is the awe-inspiring bearing? When you learn Buddhism, you learn Buddhism in a proper way. If you don’t learn Buddhism in a proper way, you will not be able to accumulate your fortune when you violate your awe-inspiring bearing. If you have no fortune, you will have nothing. Therefore, such a strict teaching style is not employed for Rinchen Dorjee Rinpoche but for you.

So, if we want to understand enlightenment, it is necessary to have the orthodox heritage and true cultivation practices. If there is no correct practice, enlightenment is impossible. What is a correct practice? It is to change all of your incorrect behaviors. All dharma practices are to help us to change all of our incorrect behaviors, and not to help us to attain telepathy. Attaining telepathy is not a cultivation practice; it has nothing to do with Buddhism; spirit mediums also have the ability of telepathy. Now those who claim they practice Tantra in our society all have committed a fault; they say they practice Tantra because they have attained supernatural power; this is wrong, however. Supernatural power is only a by-product. If Buddhism focuses on attaining supernatural power, all other religions, Catholicism, Christianity, Taoism, and Islam all have such achievement as well. Hence, an orthodox heritage is very important and a correct cultivation practice is also very important. How can you have a correct cultivation practice? You should frequently get close to a good mentor, i.e. your guru. What is your guru’s position? In addition to teaching you Buddhism, your guru still wants to supervise and monitor you. If you fall slightly off the correct track, the guru will immediately help you to move back to the correct path. Those who practice Tibetan Buddhism should not think the purpose of practicing Tibetan Buddhism is to attain supernatural power; please remember this in any circumstance.

One year, when receiving His Holiness the Drikung Kyabgon Chetsang from Hong Kong to Taiwan, Rinchen Dorjee Rinpoche had implored His Holiness, “His Holiness the Drikung Kyabgon Chetsang, when you arrive in Taiwan, could you please say openly that Esoteric Buddhism does not teach supernatural power?” Why did Rinchen Dorjee Rinpoche ask His Holiness the Drikung Kyabgon Chetsang to say this publicly? This was because if the purpose of practicing Buddha Dharma is to learn supernatural power, it is an evil understanding according to Buddhist scriptures. Rinchen Dorjee Rinpoche had reminded you many times that although Maudgalyāyana had the best supernatural power he was not able to avoid his karmic retribution, not to mention us! His Holiness the Drikung Kyabgon Chetsang accepted Rinchen Dorjee Rinpoche’s opinion. When His Holiness came to Taiwan that time, His Holiness said in public places that Esoteric Buddhism does not teach supernatural power. Therefore, if you still think that Tibetan Buddhism focus on attaining supernal power, your idea is wrong. It is normal to have supernatural power. A cat or a dog has supernal power as well. They can foresee earthquakes and will run away to other places. We, human beings, do not have such capacity. Birds have supernatural power as well. Before the coming of a typhoon, birds will hide and not fly. Ants have supernatural power as well. Before the coming of a typhoon, they will hide and no ants can be seen. Do you think whether they have supernatural power or not? We, human beings, do not know whether a typhoon is coming and just dare to predict its condition after viewing a large amount of information from satellite; as a result, the prediction is still wrong.

Hence, supernatural power has nothing to do with the correct Buddhist cultivation practice. If there is someone who likes to show off his supernatural power in front of you and also says that he practices Esoteric Buddhism, this person is absolutely an evil teacher. When many people came to seek an audience with Rinchen Dorjee Rinpoche, why would Rinchen Dorjee Rinpoche ask them what matters they have? They felt very strange and thought, “Why doesn’t Rinchen Dorjee Rinpoche know my issues?” It was not that Rinchen Dorjee Rinpoche did not know their matters. It was because Buddhism teaches the concept of dependent arising. If you do not ask, Rinchen Dorjee Rinpoche will not say anything to you. If you ask, Rinchen Dorjee Rinpoche will tell you the answer. Asking people in such way does not mean that Rinchen Dorjee Rinpoche does not know their matters. If Rinchen Dorjee Rinpoche did not know people’s matters, it would have been impossible for Rinchen Dorjee Rinpoche to have so many disciples. Therefore, no matter how smart you are, no matter whether you have studied and read all of the Buddhist scriptures, if you do not follow an orthodox heritage, do not truly understand the meanings of methods of cultivation practices, and do not truly cultivate and practice these methods, then you will not be able to achieve any accomplishment; this is a very important concept. The idea that if you take refuge today then you will receive the orthodox heritage of Drikung Kagyu lineage is not correct. Truth is not like this, unless, after taking refuge, you really follow your guru to practice Buddhism and your guru constantly tell you the heritage of his guru; such is the true meaning of an orthodox heritage.

Simply speaking, if you want to practice Vajrayana Buddhism, you definitely need the help of a heritage. So, nowadays in Taiwan, there are many people who are fake Esoteric Buddhists and claim that they are living Buddhas in this world. If you ask them who their gurus are, they will say they do not have a guru since they were born like this. Such kind of people is not true Esoteric Buddhists. Buddhist scriptures have stated very clearly that, during the period from the beginning of Sakyamuni Buddha to the coming of Maitreya Buddha, all those who practice Buddhism must have a guru. Therefore, no matter a practitioner practices Exoteric Buddhism or Esoteric Buddhism, if he cannot tell you who his teacher is, he must have problems; he must have at least one problem: arrogance. This is because after his master taught him, he surpasses his master and he thinks that he is better than his master so there is no need to speak about his master.

Sakyamuni Buddha once said that he had not spoken Buddha Dharma. Why did Sakyamuni Buddha say something like this? There were two reasons. The first reason was that Sakyamuni Buddha really had not spoken Buddha Dharma because all Buddha Dharma are generated from causes and conditions; if all of you had attained Buddhahood, Sakyamuni Buddha would not need to teach Buddhism; because you had not attained Buddhahood and implored the Buddha for methods, the Buddha then taught Buddhism. This is just the concept that the nature of dependent origination is emptiness. This is the reason related to emptiness. As for the second reason, because Buddha Dharma was not invented by Sakyamuni Buddha, but was inherited from the transmission of the methods of cultivation practices from ancient Buddhas of each past generation of lives, Sakyamuni Buddha said that he had not spoken Buddha Dharma. The meaning derived from this reason is that in an orthodox heritage, a guru will constantly tell you what Sakyamuni Buddha has said and what his guru has said, but rarely tell you what he himself has said. Hence, when a person thinks he is very smart, thinks he understands, and forgets his guru, even if he has taken refuge and attained accomplishments in the Drikung Kagyu lineage, he does not have an orthodox heritage, since he has forgotten his guru. What kind of people are those who forget their guru? They are people who are ungrateful. Will a person who is ungrateful a complete person? He is not.

Having an orthodox heritage means that a practitioner’s loyalty to a Buddhist sect will never change. As His Holiness the Drikung Kagyu Chetsang has said, Rinchen Dorjee Rinpoche’s loyalty to the Drikung Kagyu order has not changed and will never change. His Holiness the Drikung Kagyu Chetsang has also said publicly that Rinchen Dorjee Rinpoche’s reverence and loyalty towards the guru may not be matched even by Tibetans. So, it is neither by luck nor by donating large sums of money for Rinchen Dorjee Rinpoche to attain achievements today. Rinchen Dorjee Rinpoche’s achievement today is attained by truly practicing Buddha Dharma and obtaining the blessings of an orthodox heritage. You cannot attain achievements because you still have doubts towards the guru and the lineage, and still use the mindset of praying for luck to listen to Buddha Dharma. Thus you do not obtain an orthodox heritage. Why did Rinchen Dorjee Rinpoche urge you all the time that you should not run around between Buddhist centers? It is neither that Rinchen Dorjee Rinpoche is better, nor others are bad. It is because in order to obtain an orthodox heritage, you must constantly follow and attach to a virtuous guru before you attain enlightenment. If you run around, you will not get the blessings of an orthodox heritage. Even if the Buddhist centers you run around belong to the same Buddhist sect, if you are here today and you are there tomorrow, you still cannot attain the blessings of the orthodox heritage. This is because every guru is also different. For example, Rinchen Dorjee Rinpoche’s root guru is His Holiness the Drikung Kyabgon Chetsang, so Rinchen Dorjee Rinpoche will obtain the blessings of the entire lineage from His Holiness the Drikung Kyabgon Chetsang. On the other hand, the other Rinpoche’s root guru is not His Holiness the Drikung Kyabgon Chetsang, but maybe another Rinpoche. If you go to the other Rinpoche’s Buddhist center, you will attain the orthodox heritage of the other Rinpoche. If you run around between two sides and the gurus on both sides cannot see and watch you clearly, you will not attain anything.

So many people came to ask Rinchen Dorjee Rinpoche that “since I am acquainted with the people there, I would be sorry to them. So I need to be back.” Would Rinchen Dorjee Rinpoche stop you? You would not be stopped because you do not understand. You still take the Buddha dharma as the owing somebody a favor. You feel sorry if the counterpart phoned but you do not attend. It seems to be impolite if not going. Under what condition can we go? For what purpose can we raise fund for them? Just like the Great Puja held by us, the Glorious Jewel Buddhist Center, we raise fund for others but not for ourselves. Under this condition you can go since you plant the good root. But it is often that while other centers hold pujas, there are always large merit supporters or small merit supporters for igniting light and so many things inside that. At Rinchen Dorjee Rinpoche’s place here, whether you have the money or not, you are always treated as the important guest. It means that you can equally sit here. Furthermore, people who have not taken refuge sit in the front. So the authentic transmission refers that does the guru have the blessing from the transmission to him? Does he put great emphasis on that? So it is said in the later section that we have to truly practice, otherwise any achievement cannot be attained.

What is Mahamudra? In the before, there were some evil teachers claiming that it was the mark of big hand, the stamped mark. It is nonsense. If Mahamudra refers to “hand”, the black people’s hands are bigger and they should get enlightened. In fact, the inner meaning of Mahamudra is very deep and very wide. But it can be explained to everyone with the simpler words. Literally, Mahamudra refers that every being is covered. Regardless of richness or poverty, male or female, as well as elder or young people, every beings has the potential to have own nature enlightened. That is universal and general. So that is why Rinchen Dorjee Rinpoch just now said that no matter how old or how young you are, whether you can understand or not, once you listen with the heart, one day you would get enlightened. What is the reason? It is explained to you today. Because the nature of every being is equal. Every being has the potential to realize the Buddha dharma, as well as to attain the Buddhahood. So “immense” covers all sentient beings who are not only we human beings but also all beings in the Six Realms. That is why we, the Glorious Jewel Buddhist Center, have to do that whomever you are, whichever position, whether having property or not, however rich, as well as however old you are, the guru must teach you once you learn Buddha with the heart and determine to liberate. But you would not be dispelled because of having no money. The dharma would not be transmitted to your more because you make especial reverence. All are seen equally. So Rinchen Dorjee Rinpoche propagates the Buddha dharma with the equal heart.

Namely, today we should not misunderstand that “I am too old to practice. I cannot understand what Rinchen Dorjee Rinpoche said. I cannot do because I am ill now. I have too many family things so I cannot do. I am too poor to do. I am too rich to do.” These are all your wrong views. Because you do not know that every being has the condition to attain the Buddhahood. So we often say the Buddha dharma is equal. What does equity mean? Equity is not according to your karma power but our essence. Our essence is all the same. Whether your capacity is good or bad, as well as superior, middling or lesser capacity, our essence is all the same. So we often said “believing.” To believe what? To believe that one day we must have the abilities and develop the potential to attain Buddhahood and benefit beings.

That is the most different point between Buddha dharma and non-Buddhist. The non-Buddhist always says that “you are not qualified or able to be on equal terms with me. You are always my slaves!” The Buddha dharma says that surly you need to make reverence to the guru, as well as Buddhas and Bodhisattvas during your learning process. But it does not mean that you cannot attain the Buddhahood. And it also does not mean that you are always the student of the guru, as well as Buddhas and Bodhisattvas. Likely, what is the vow power of Bodhisattva Ksitigarbha? He vowed to attain no Buddhahood if the hell is not emptied. So many disciples, as well as many students, have attained the Buddhahood, but Bodhisattva Ksitigarbha is still at the level of Bodhisattva. You say that is Bodhisattva Ksitigarbha at the level of Bodhisattva? No, Bodhisattva Ksitigarbha is at the level of Buddha!

So the “immense” in “Mahamudra” is clearly explained to us that whatever statue you are today, you do not have any reansons to regard yourself are unable to practice or learn. Because our essence is the same. If you cannot learn, you don’t understand or you are unwilling to learn, those problems do not result from your essence but our bad habits of accumulated lives. What habits do we have? Laziness! Laziness will make us fall into the Three Evil Realms. So what can the guru function? To supervise and urge you! To make you have no laziness! To help you and make your essence and nature be revealed early. That is what the guru can function.

Mudra is the symbol of the dharma method. It means that if one practices Mahamudra, one does not need to practice other dharma methods. Because essentials of all dharma methods are combined inside this dharma method and everything is perfectly covered. Mahamudra is sometimes called immense incomparability or immense Madhyamika because the every guru has different usage. There are eighty four thousands dharma methods, which is said by the Buddha. It is impossible for us to learn every dharma method. So we often say “go deep into one method.” Many people said that is it called “go deep into one method” for practicing in Pure Land school, in Zen school, or in Huayan school? No! Those are not “going deep into one method.” Because in Pure Land school, zen, repentance or praying are covered. So, do you say that is the Pure Land school the one method? There are so many methods inside it! In Zen school, dharma methods of repentance or making prostration to Buddhas are also needed! It is more complicated in Huayan school! It is more complicated in Tiantai school! So “go deep into one method”, which is popular in the Taiwanese Buddhism, misguides beings. Many people think that it is “go deep into one method” for reciting Buddha Amitabha; or it is “go deep into one method” for reciting Bodhisattvas Avalokiteshvara. Now many dharma teachers who propagate the Pure Land school said that you just recite the name of the Buddha but cannot have meditation. If having meditation, you mix them up. Wrong! Because so-call Zen is the meaning of concentration. If you recite the name of Buddhas without concentration, how can you be one-pointed concentration without scattering? So many dharma teachers casually speak without truly practicing or realizing.

So-called “go deep into one method” is that one dharma method which condenses essentials of all dharma inside. It could save our time. We are inside this dharma method and do upon this method with the whole life. Simply speaking, “go deep into one method” refers that this method covers all approaches, which are condensed inside the method. Once you practice Mahamudra, other methods are not needed. Namely, you don’t have to practice so hard. For example, some people practice the method of Pure Land and Pratyutpanna Samadhi. Within 90 days, they don’t sleep or sit but steadily walk and recite Buddha. It is not needed to be practiced if one practices Mahamudra. Seemingly, some other Rinpoche said that he did not need to cover the bed quilts in the winter in Tibet. It is also not needed to be practiced while practicing Mahamudra! If covering no bed quilts is the practicing, one do not need to cover if having healthy body! That is irrelevant to the practice. Covering no bed quilts doesn’t mean that one has good practice. So many people misguide being. Some people heard and thought that he practiced well or what level may he practice to attain so he did not need to cover bed quilts. Some people were born to be afraid of heat and did not cover bed quilts. Those all are not important!

Mahamudra has including all the essential of Buddha dharma, therefore we can attain realization by this dharma method which is no need to have unnecessary actions or waste too much time by cultivation. Simply speaking, you just focus or aim at this dharma method. Mahamudra can be considered as satisfaction without defect. For example, Rinchen Dorjee Rinpoche just mentioned that the practices of Prajna Samadhi are hardly achieved by most people. It is because that one need to achieve that he is unable to sleep or sit during 90 days. Basically most people are impossible to achieve it; such this kind of dharma method is not good enough. In other word, as long as anyone of you would like to practice Mahamudra, anyone will have the qualification and opportunity to practice this dharma method. Mahamudra can be called the great Madhyamika because of the methods would be different by the guru. The different methods are including the time when a guru liberates sentient being, the time of cultivation, or performing the dharma.

Madhyamika is an important theory in Buddhism. During the time before Bodhisattva Nagarjuna was born and after Buddha Sakyamuni was passed away, there was a great conflict in Buddha dharma: Some people thought that cultivation must base on the entity, it is so-called Vaibhasika Part. Some people thought that the worldly things are not true, it is so-called Emptiness Part. During the time of hundred years before Bodhisattva Nagarjuna was born and after Buddha Sakyamuni was passed away, there were disputes over those theories. Whether one of those theories is correct? Basically they are arguing for the conclusion until the appearance of Bodhisattva Nagarjuna. Bodhisattva Nagarjuna was incarnation from Layman Vimalakirti, when Layman Vimalakirti was alive; he already mentioned the meaning of Madhyamika. What is the important point of Madhyamika? We cannot only be leaning on the emptiness or the entity, but also clinging to the emptiness or the entity, that is why we would say non-emptiness and non-entity. The bell and the stick which we used in the ritual of dharma would be on behalf of the meaning. If you insist what you thought was entity, you would be fallen into the evil attitude. If you insist what you thought ever thing was emptiness, you would be fallen into the evil attitude as well. There are lots of theories in the Heart sutra. So-called “Emptiness is form, form is emptiness” which is the theory of Madhyamika. Rinchen Dorjee Rinpoche ever consulted His Holiness the Drikung Kyabgon Chetsang whether Madhyamika is a real practice or not? His Holiness the Drikung Kyabgon Chetsang replied “No, Madhyamika is a theory, but if you would like to realize the theory, you must go through by a real practice.” What is a real practice? Taking retreat! Therefore most Buddhists in Taiwan with the problems were that they liked to hear the theory, including the Lamrim Chenmo. Actually the theories are merely a supposition or a system of ideas intended to explain something, which cannot really let you realize what the meaning of Buddha dharma. Only through the real practice can let you realize the meaning of every Buddha dharma mentioned by Buddha. A real practice is to learn Buddha dharma gradually and attain realization through taking retreat. If ones did not go through the stage, claiming that he had learned Tantra, it would be doubtfulness.

Therefore the theory is a system of ideas intended to let us slightly understand the meaning of Buddha dharma. If you would like to realize the meaning of Buddha dharma indeed, you must implement the real practice of Mahamudra, it means that you must follow up the precepts and the guru’s teaching without doubt. Actually execute it in daily life and gradually reduce and eliminate your problems and defects, which can be able to realize the true meaning of life and find out the real face of yours by the Mahamudra. Otherwise you are merely to learn Buddhism randomly, talking lots of theories arbitrarily. That was why some of you looked for guru randomly, and wished to encounter a great practitioner who can give blessing to you. A great practitioner can give us blessing in order to benefit more sentient beings instead of giving you something only.

Therefore the appearance of Mahamudra can be explained by the simple meaning to you, but it is hard to let you realize thoroughly. Why? It is because that learning Buddhism cannot merely be explained by the meaning of wording. It is so-called “Nitartha” and “Neyartha”. If we would like explain the real meaning of Buddha, we can only explain Neyartha because we are unable to explain it by wording. That is why the guru who can only tell you the basic concept. How to realize it? The only way is through the real practice. No other short cut. An example often mentioned in Buddha dharma: I am full which does not mean that you are full too. There is a bowl of streamed rice in front of me, as well as you have, if I have eaten it, but you did not eat it, how could you be full too?

Therefore the meaning of cultivation is that: When we have listened to the teaching of guru and Buddha, we must take actions without any allowance. Do not worry whether you are able to do it or not. Most of your problems are that you would worry you are unable to do it well. There is no definition for good or bad in Buddha dharma. When you are thinking what is good or bad, it is a kind of clinging and distinguish mind. So you just follow the way by your guru’s teaching, and keep to the working routine without ceasing, there will be an opportunity to let us realize that you are changing! You will find out without others reminding. Right now you are unable to know it because you are suspicious that you would be impossible to achieve it, or it might be a hard work, how long would it take to finish it? What I am doing right or not? Lots of problem and questions you had. When His Holiness the Drikung Kyabgon Chetsang transmitted the dharma to Rinchen Dorjee Rinpoche, he never asked what the purpose of this dharma is. His Holiness the Drikung Kyabgon Chetsang simply said some words and told Rinchen Dorjee Rinpoche to take retreat. That’s all! It was not like Rinchen Dorjee Rinpoche who took a long time to teach you! Every time, when Rinchen Dorjee Rinpoche took retreat, His Holiness the Drikung Kyabgon Chetsang met Rinchen Dorjee Rinpoche would never be over more than one hour, afterward Rinchen Dorjee Rinpoche proceed to take retreat. You must rely on yourself. Besides Rinchen Dorjee Rinpoche is never suspicious of his guru’s teaching. That was why Rinchen Dorjee Rinpoche could attain achievement. The suspicious mind is not merely aimed at that you have the suspicion to your guru; it is that you are suspicious whether you are able to achieve it? Or whether you are able to it or not? With lots of suspicion in your mind, when you had passed half a year without any sense, you would start to think that you would like to learn other dharma. Furthermore half a year passed, you would give it up to learn other dharma. Just like an example of this Sunday, there was one disciple who was not allowed to listen to Buddha dharma, he spent money to develop his potential energy. Actually we have the potential energy which is no need to spend money; you can practice it by yourself.

Therefore, the underlying meaning of Mahamudra lies in the fact that it represents a perfect dharma. What does it mean to be a perfect dharma? It refers to that the dharma consists of complete merits and wisdom! That’s why we say the Buddha has two kinds of complete greatness: merits and wisdom! In Chinese characters the Doubly Complete Honored One are wrongfully interpreted as “two honorable feet.” So some people would feel like to touch the feet of a Buddha’s statue. For instance, not long ago, during summer vacation, a famous temple has set up two huge foot prints and advocated that if students went to touch the foot prints, it would be more smoothly for them to pass examinations. This is superstitious! What we mean by “two kinds of complete greatness” is that the Buddha’s merits and wisdom are sufficient, complete and respectful. It’s not that the Buddha has two honorable feet. Those evil masters are quite horrifying! The king of devils once told Buddha Sakyamuni that after Buddha Sakyamuni entered nirvana the king of devils would send his offspring to become disciples of the Buddha. So they can destroy Buddha Dharma. In sutras, it has the description that in the Age of Degenerate Dharma those who will try to put an end to Buddha Dharma are samanas. Who are samanas? They are people who teach Buddha Dharma! You can witness the phenomenon that those ordained practitioners have misinterpreted Buddha Dharma and taught believers to follow their teachings. In their Buddhist centers, some ordained practitioners even drew Taoist magic figures for believers. Why don’t they convert to learn Taoism? They should stop lying to their believers! Without good cause and condition, sentient beings are easily to follow evil masters. Why so? It is because in their past lifetimes when they learned Buddhism they had developed evil thoughts and had doubt to their gurus. These evil thoughts and doubt would result in their following evil masters in this lifetime.

There are three parts in Mahamudra: root, path, and effect. The root Mahamudra pertains to Buddha nature which is embedded in every sentient being’s inner enlightened nature. This inner enlightened nature is originally in us and is uncontaminated, perfect, and undefiled. We call the Heart Sutra is the king of sutras because it is about the nature of our hearts. “True suchness,” we also name it as Buddha nature. Such nature is in every sentient being; an ant, a ghost, beings in the Heaven Realm, and we all have it. How does it come to existence? It is like Guan-ching Master, before he died, once explained the essence of it as “no coming and no going.” The phrase “no coming and no going” doesn’t refer to the situation that I was not born and will not die as many people misunderstand the phrase. Rather it means “this nature originally never come and never go.” According to the explanation of sutras, our nature occupies all over the vast space. The earth or planets we see are created by our consciousnesses. Our nature, our original quality has not come or gone. It exists in the vast space at all times.

The idea of “beginningless” is often explained as without beginning. In sutras the character “less” or “empty” is widely used. Many people understand the character “less” as “not having.” It, however, is the abridged meaning of the arising of conditions. What is the nature of the arising of conditions? It is emptiness. The originating and ceasing, the essence, and the self-nature of any matter are not fixed. All these are changeable. Therefore, the meaning of “beginningless” indicates that any matter arises according to its conditions. It doesn’t mean there is no beginning. If it means so, there must be an end to it. Right? But there must be no ending and thus no beginning should lead to no ending.

Buddha Dharma teaches us that the essence of origination and ending is in the same, not two concepts. Our discriminative minds tell the different concepts between origination and ending. So when we perceive no beginning, there will be no ending. This perception, however, is incorrect in the form of any circumstances because we do see many matters have an end. Thus we can use “not having” to explain the character “less,” but to appreciate its underpinning meaning. The characters used in Buddha Dharma can’t be understood by our knowledge of characters. There is a saying that if we use meanings of characters to explain Buddha Dharma, Buddhas of three generations will proclaim injustice. Buddha Dharma taught by Buddhas is not to teach you how to explain it by using the meaning of characters. That’s why you rarely can understand sutras. It’s not that characters are difficult. It is not because they were written in ancient characters, either. Buddha Dharma was taught by Buddhas, without other alternatives, written down in characters, and explained in oral languages. However, characters in sutras are embedded with deep and profound meanings. How would you appreciate such deep and profound meanings? The method is to rely on a guru and practice the dharma accordingly. The contents of Heart Sutra are about the state of our minds. It tells us that we are the same as Buddhas and Bodhisattvas. What are the differences among us? We are still perplexed but Buddhas and Bodhisattvas have already enlightened. Buddhas and Bodhisattvas have tossed away all those unnecessary objects to recover their self-nature.

There is a great deal garbage remained in our minds. How come you can see your true nature? In Tibetan Buddhism, practitioners have to cultivate the Five Dhyani Buddhas which represent five wisdoms. The five wisdoms are transformed from five poisons: greed, anger, ignorance, arrogance, and doubt. One of the wisdom, “Great Perfect Mirror Wisdom,” informs us that our minds are like a mirror which functions as reflecting what we perceive. When you stand in front of a mirror, you can see an image. But as you walk away from it, is the image still in the mirror? Our minds function like a mirror. But why do we still feel something is in the mirror? It is because of our attachment and clinging thoughts. When your minds are able to exactly function like a mirror, they simply reflect something. When the something is gone, it will not be shown in the mirror. In Diamond Sutra, it is said that Buddhas and Bodhisattvas are able to penetrate four forms. It is because Buddhas and Bodhisattvas have attained the Great Perfect Mirror Wisdom. Without such wisdom, when Buddhas and Bodhisattvas propagate Buddha Dharma, they will give rise to clinging and discriminative thoughts.

Today’s teachings are very profound. Many people would come to Rinchen Dorjee Rinpoche and ask one thing: Whether such thought of mine will result in any cause and effect? Is it correct or wrong? Actually, the differentiation between correct and wrong is the function of our consciousnesses. When you think something is correct, it’s because such thing is beneficial to you. When you think it is wrong, it is because you fear of being punished or such thing is not beneficial to you. For the state of mind of Buddhas, this is all about the law of cause and condition. Whether you judge it as correct or wrong also depends on the law of cause and condition. There is nothing to do with Buddha Dharma. If you must differentiate things from being correct or wrong, you are thinking in terms of conditioned dharma.

There are two critical aspects in learning Buddhism: the law of cause and condition and the law of cause and effect. We must develop profound faith in the law of cause and effect. Every phenomenon is the manifestation of emptiness. The only exception is the law of cause and effect. Why? It is because when an effect develops to its fruition, it will be immediately transformed into another cause which will immediately in turn give rise to an effect. For instance, the cause of Rinchen Dorjee Rinpoche’s learning Buddhism will result in an effect of achieving Buddhahood. Will nothing be relevant to Rinchen Dorjee Rinpoche after his attaining Buddhahood? The answer is no. After Rinchen Dorjee Rinpoche attains Buddhahood, Rinchen Dorjee Rinpoche will continue to help sentient beings, which will give rise to another cause. This cause will lead to another effect. That’s why Buddhas have been advising you to cultivate a deep faith in the law of cause and effect. Every single word and act of yours will be reflected in the law of cause and effect. That’s why Buddhas have been urging you to conduct pure kindness. It’s because the effect of reflecting pure kindness is also kindness. It can at least help you not to enter into the Three Evil Paths.

Why you are advised to be respectful to guru, Buddhas and Bodhisattvas? For us, being respectable is empty and we really do not need it. But the reason why we ask you to be reverent lies in that your minds are controlled by the seven emotions and the six sensory pleasures, and your habitual patterns of accumulated previous lives. You often feel it is very hard to control yourselves. The problem comes from, according to Buddhist sutras, treating a thief as one’s father. You just mistake eyes, ears, nose, tongue, body, and mind for your master. How the six sense organs react is that: Our six sense organs contact with the outer world and generate reaction, the so-called the function of nerve. Then you may regard it as your real feeling. When one takes it as his true feeling he would not be able to put the things down and let it go. He would keep thinking these thieves are just his father and follow after them. Therefore the one creates karma, virtuous and evil, that leads him to ceaselessly linger in reincarnation. Hence, the Buddha has told us the six sense organs are not true. It is not saying that they do not exist. In terms of forms, they exist. As one’s eyes see and ears hear. But in terms of essence, they are fake. They are changing rather than being fixed. For example, today we see things with our eyes, and every second we receive different signals. What on earth the first or last signal we receive is changeless? In fact, they are all changing. Similarly, what we hear with our ears, feel with our skin, and all our thoughts arising every second are changing. The Buddha’s teaching means that what our six sense organs, namely eyes, ears, nose, tongue, body, and mind, reach are all changing. Our heart and original nature would be imprudently moved by them. Therefore, we ought to be clear that we are cultivating Buddhism with our six sense organs or with our true heart. As for some people who have some problems, such as swaying his body when reciting mantras, or thinking he sees or hears something special, it illustrates those people do not make recitation with his true heart but recite and see with his own consciousness.

The teachings Rinchen Dorjee Rinpoche bestowed to you today may seem very hard for you, as you have been used to live your life with consciousness life after lives. You may feel unaccustomed to live your life with your true heart all of a sudden. Therefore, the function of Mahamudra is to enable you to judge if you do things with true heart or with your own consciousness. Does one need to be trained to learn it? Yes. It is not saying that you don’t have the conditions to attain it. But your habitual patterns brought from your accumulated previous lives make you easily to fall into your consciousness. The teaching of consciousness-only is related to this. However, the teaching of consciousness-only is too incisive and minute for us modern people to learn. And it is not yet true practice to learn the teaching of consciousness-only.

Many Buddhist commentaries are very important as they are the foundation of theory. If you don’t understand them you would not be able to make progress. However, we ought to know that our life style is of lay people who do not have much time to study each of the commentaries. Instead, true practice is useful for us. Therefore in Tibet’s four great Buddhist schools, Drikung Kagyu in particular, it focuses on true practice. No matter to what extent you have understood the theory part and how well you could speak of it, without true practices and getting realization, you would not be able to benefit all sentient beings. What does the word “benefit” here mean? It does not refer that one gets the benefit once he listens to Buddhism and get to understand it. In fact, the one just gains some common sense. To get benefit lies in that one would deeply realize what one has done wrong, correct him himself, telling to himself that he would like to get liberation from the cyclic existence in this life. This is just the true benefit for one to gain. People who take Buddhism as a kind of knowledge to study and discuss do not truly practice Buddhism. Therefore, in Drikung Kagyu, the level of the practitioners who truly practice is higher than that of the well-educated. Rinchen Dorjee Rinpoche belongs to the school of true practice rather than of theory. The state of Rinchen Dorjee Rinpoche’s realization, although Rinchen Dorjee Rinpoche does not say it is good, does not go wrong. When His Holiness the Drikung Kyabgon Chetsang came to Taiwan to preside over the great puja with more than ten thousand participants, Rinchen Dorjee Rinpoche sat besides Lhochen Rinpoche, who is one of Drikung Kagyu’s three greatest Rinpoches, then followed by a Khenpo aside. This location is arranged by His Holiness the Drikung Kyabgon Chetsang. Rinchen Dorjee Rinpoche is the one who truly practices and benefits beings rather than merely teaching people the Buddhist doctrines. As Rinchen Dorjee Rinpoche teaches people the way to obtain Buddhahood, Rinchen Dorjee Rinpoche must be very severe and does not kid you.

If you think Buddhist cultivation is as simple as to go to a temple, sit there for a while, and an ordained person of the temple would invite you to have a meal, saying their vegetarian diet is very delicious. This is not Buddhist cultivation but just making friends. One who wants to make friends should not go to temples to make lest he would bother the ordained people’s peaceful and quiet life. But nowadays, many Taiwanese just like it, so many Rinpoches from Tibetan become act like this in Taiwan. Many people have the improper thought of that they could just go to another temple as there are many other Buddhist venues everywhere and the people of those temples would be always nice. They may thing Rinchen Dorjee Rinpoche is not compassionate. If Rinchen Dorjee Rinpoche did not practice and attain some level of mercy and compassion, sitting on the Dharma Throne, Rinchen Dorjee Rinpoche would have been driven off by the dharma protector. A guru’s Dharma Throne is protected by dharma protectors. Such as there are dharma protectors in His Holiness the Drikung Kyabgon Chetsang’s Dharma Throne and that could not be sit by an ordinary. If one sits on it without concern would be ill, for the better cases, or immediately die, for the worse cases.

Today’s teachings are not to threaten you but let you understand that everyone possesses the conditions to cultivate Buddhism and attain realization. Everyone is conditioned to achieve it. The reason why you are not able to attain it lies in that, first, you are slash and, second, thinking you are smart. These are the biggest problems. Third, you may think you would like to wait until you have time. Those who would like to wait until they have time show the fact that they do not believe in impermanence. The Buddha has told us human life is impermanent. People who are still slash just show they don’t believe the principle. Does one take the hardship to cultivate Buddhism? With the dharmas conveyed to you so far, it is not painstaking to practice at all. What would you want? You just have nothing else to do except for being scolded and standing in the corner as punishment on Sunday. Before, when Rinchen Dorjee Rinpoche visited some Mahasiddhas, it was very bumpy all the way and painstaking. The first time when Rinchen Dorjee Rinpoche visited Drikung Thil Monastery, there was even no road. You just have more virtues. The meaning of appreciating one’s good fortune actually refers to not wasting this kind of virtues. Don’t think Rinchen Dorjee Rinpoche would bless and protect you. Rinchen Dorjee Rinpoche also needs to take a break. When Rinchen Dorjee Rinpoche and dharma protectors are resting, they would not watch over you, so you still need to depend on yourselves.

Although we haven’t seen our true nature or understand clearly what our original look is. It doesn’t matter. As long as you know you have it and clearly accept that you do have it. You will definitely see it clearly someday. Once, Rinchen Dorjee Rinpoche accompanied His Holiness the Drikung Kyabgon Chetsang to an Exoteric Buddhist monastery in Hong Kong. Several monks went out to ask advice of His Holiness the Drikung Kyabgon Chetsang. They asked if we really had the Buddha nature. Even though he was a monk, he himself didn’t believe in the existence of the Buddha nature. Nowadays, a group of young ordained people think that the Buddha nature introduced by the Buddha does not exist. As they are scholars, they would overthrow anything they do not know, understand, or see. However, the Buddha says that the one’s Buddha nature cannot be found by the Buddha, nor can the Buddha give it to you. It doesn’t come out of the blue, either. However, why don’t you know about it? It is because we have got lots of ignorance and karmic forces, by which the true nature is covered. Our true nature used to be as bright as the Sun, but the dark clouds covered it, preventing its light to radiate. These dark clouds are habitual patterns, karmic forces, greed, hatred, ignorance, and doubt accumulated in our past lives. How can these things dissolve gradually? It is the gradual influence of the Buddhist teachings that helps reduce the dark clouds and reveal the true nature.

Some people came to seek an audience with Rinchen Dorjee Rinpoche, praying Rinchen Dorjee Rinpoche to give him wisdom. Wisdom cannot be given as everyone has wisdom and the Buddha nature. The Buddha says that the Buddhist teachings are equal, not in terms of your karmic forces, your social or economic status, but in terms of the same quality we all share. The true nature is not given to you by anybody, nor can it be found. It is something that you can only verify in true practice with gradual influence of the Buddhist teachings and your earnest learning of Buddhism. For example, you cannot realize the meaning of “dependent origination and emptiness,” even with lots of explanations because you haven’t attained the level yet. Once, during a retreat, Rinchen Dorjee Rinpoche kicked a chair while taking a walk in the room. At that instant, Rinchen Dorjee Rinpoche realized dependent origination and emptiness. Such a realization is beyond any explanation, description, or expression. Only an experienced guru knows. Therefore, when Rinchen Dorjee Rinpoche completed the retreat, Rinchen Dorjee Rinpoche reported his realization to His Holiness the Drikung Kyabgon Chetsang, who then verified that Rinchen Dorjee Rinpoche had realized it. As His Holiness the Drikung Kyabgon Chetsang has attained the level, His Holiness knew whether Rinchen Dorjee Rinpoche’s account was accurate or not.

As you are able to realize something, how long does it really take? It merely takes an instant. You know it in a split second. However, before you know and realize it, you need to complete a lot of assignments and put in a lot of efforts. It could take lifetimes. Look at the well-known cases in Zen Buddhism. Every instance of a Zen master attaining realizations came all of a sudden without any prior arrangement or rehearsal. Nor did any of them give a thought to it. It is like the wind suddenly blows away the clouds that covered the Sun and lets the light out. This explanation is provided to you so that you know that everyone of us is qualified to attain Buddhahood. The root Mahamudra means that we are not qualified or have the condition to learn the Buddhist teachings. Can a tree learn Buddhism? Can a flower attain Buddhahood? No, they can’t, because they do not have the true nature. Sentient beings, as we call, are ones who have the true nature. When a Zen master gives the Buddhist teachings, even a stone would nod. Stones have the Buddha nature as well. This is another explanation. You will be confused if more explanations are provided.

Every human being, animal, ghost, or sentient being in the six realms can eventually attain Buddhahood. Why shouldn’t we eat the sentient beings, curse others, hit others, or have hateful thoughts against anyone? It is because they are future Buddhas. Although there is a special term “icchantika” in the Buddhist scripture to refer to those who do not have the capacity of learning Buddhism due to heavy karma. However, from the Buddhist perspective, people of the kind still have the Buddha nature. He or she might not have contact with the Buddhist teachings in this life or even next life. It doesn’t mean that he is unable to attain Buddhahood, for he still has the true nature, the appropriate condition. Why do the Thirty-Seven Practices of Bodhisattvas ask us to lower our status? The reason lies in that every sentient being is a future Buddha. Therefore, we cannot look down upon anybody. Why are you asked to show reverence to the guru? It is because the guru is a future Buddha.

The Buddhist teachings bestowed by the Buddha are more logical than the logic. By means of deduction,  you can actually hear and see them. It is more than mere words. Even the Buddha himself manifested them for you. According to the Buddhist scripture, the Buddha was born to be a deer, a bear, a monkey and a peacock in his past lives. Even with a lifetime in the hell, the Buddha still attained Buddhahood. Also, Jetsun Milarepa showed us that he had killed people. With such heavy crime, Milarepa would have fallen into hell for sure. However, he attained Buddhahood in one lifetime. How could it be? You should generate great repentance and Bodhichitta and have firm faith in the law of cause and effect. According to Jetsun Milarepa, you are a practitioner just like him if you have firm faith in the law of cause and effect. You are not qualified for being a practitioner because you have failed to have firm faith in the law of cause and effect, thinking that it is a punishment from the Buddha. You think that the law of cause and effect is fake and does not exist. That is why you are lazy and constantly ask Rinchen Dorjee Rinpoche to forgive you all the time. Rinchen Dorjee Rinpoche often says that it is none of Rinchen Dorjee Rinpoche’s business. As everything has been taught to you, it is you who don’t act accordingly. Your failure of carrying it out is your own business and your fruition.

Judging from another aspect, the sentient beings are very ignorant. Being ignorant is not to unleash your temper. The real ignorance is not accepting the truth, the genuine knowledge that can help liberate us from the reincarnation. On the other hand, it refers to the fact that one is more puzzled mentally. According the scripture, you still have not realized it and are still confused. You are still unwilling to accept the Buddhist teachings and are very self-opinionated. You still consider yourself knowledgeable and have a good understanding. All of the above is ignorance. Although we see that human beings have made a lot of progress and have very advanced technologies. However, that has nothing to do with attaining realizations. Regarding the advances in science, you are no scientists. What you do is find out something we did not know of. Inventors are no inventors. All they do is change our life experiences. For example, we drive cars nowadays and rode on carriages in the past. Both of them are vehicles anyway. Are their functions changed? No. Just like the smallest particles were found in Physics, the Buddhist scriptures have mentioned such things very early in time. Scientists and inventors are only searching for convenient ways for us to live our lives with accumulation of our life experiences from past lifetimes. You see that computers are very popular nowadays and convenient for you. However, if there is massive black out, everything would be ruined. You can’t even get your money. In the fast, there were no computer, but things were very convenient. You can put down your signature and get the money. Which way is more convenient then? It is just that human beings are getting lazier and lazier. According to the Buddhist Scripture, human beings have great difficulty learning Buddhism in this Age of Degenerate Dharma because they are getting lazier and reluctant to do anything. They don’t want to move at all, so the thing called computer appeared. Nowadays, many young people have learned from bad examples, all starting from the computer. It is too convenient. Therefore, even though all the sentient beings are equipped with the true nature to attain Enlightenment. They have failed to uncover it. They even have no idea how to attain realization. This is the ignorance of the sentient beings. Thereby, by the Buddhist definition, no matter how well you are educated, you will still be ignorant if you are unable to attain enlightenment, regardless of the fact that you have double doctoral degrees or are an expert.

What is the so-called knowledge? According to Rinchen Dorjee Rinpoche’s definition, knowledge is something you have learned that can let you earn money more conveniently. However, will knowledge help us to improve the true meaning of our lives? Rinchen Dorjee Rinpoche believes that knowledge cannot really help to improve our lives. When our worry appears, we search all the books and cannot find in them ways to suppress our worry or ways to change our worry into Bodhi; so we will have ignorance continuously. Nowadays, many people attain ignorance from practicing Buddhism. Because one has attained psychic ability and supernatural power, one’s ignorance will become more and more. Sentient beings actually have the nature of enlightenment. However, this nature was hoodwinked by ignorance, resulting in reincarnation. Why has Rinchen Dorjee Rinpoche always urged you to accept and believe in the law of cause and effect? It is because when you believe in the law of cause and effect you can then start to stop doing evils and can do virtuous deeds; then you will know how to suppress your worry and understand that you need to truly practice Buddhism; then you will realize the terribleness of your own ignorance. Only if doing this way, you will then not continue to generate karma and be able to break off from the cyclic existence.

If we think listening to Buddha Dharma is only for accumulating blessings or for being a good person, then Buddha Dharma is too simple. Although sentient beings all have Buddha nature, because their nature of enlightenment has not been uncovered, sentient beings are confused, ignorant, and suffer enough from the pains of the cyclic existence. Perhaps you have not died so far, so you cannot understand what the real sufferings in the cyclic existence look like. According to the Buddha’s definition, we do not need to wait for the time of our death in order to enter the cycle of reincarnation. Since the first day we were born, we have begun to enter the cyclic existence. The change of our body through birth, old age, illness, and death is a kind of reincarnation; the various change of our emotion, happiness, anger, sadness, and joyfulness, is also a kind of reincarnation; our persistence, worry, and attachment towards our matters is a kind of reincarnation as well. Imagine that we personally experience this kind of cyclic existence to see whether it suffers or not. It is fine if you still think being in the cyclic existence does not suffer too much. Now you can do a little bad deed to fall into the Hell realm to try it out. There are definitely some people who say, “I do not see the Hell realm!” Of course, they do not see. Buddhist scriptures have stated very clearly that only two kinds of people can go to the Hell realm; one kind is those people who have done evil deeds and fall into the Hell realm; the other kind is bodhisattvas. Then, what kind of people are you? It is not the time for you to fall into the Hell realm; you surely cannot see the Hell realm. And you are not bodhisattvas either, so you are not qualified to go. Based on this, the so-called “Tour to Hell” (Guan-Luo-Yin) in the society is false.

Because we have always been confused and do not know about this, we have done everything that will let us suffer in the cyclic existence. Then, can we feel in our daily life that we have the Buddha nature? In fact, we can feel it. Why don’t you know? First, there is no guru to tell you about this. Second, you have not paid attention. In ancient times, Mencius had said that the human nature is good while Xunzi had said that the human nature is evil. Who was right? Both of them were neither right nor wrong. The argument of good and evil between them is based on the viewpoint of a human moral standard. The moral standard of every nation is not the same. For example, Japanese think that a death from committing hara-kiri is very noble while we think it is bad; this is caused by different moral standards. For example, for the Mongols, when an older brother dies, his younger brother can receive his wife. While we think this is incest, from the viewpoint of the Mongols, this moral has no problem. It is part of the Mongolian culture. For example, in some more backward areas of Tibet, there is still the custom that a woman serves two men even until now. From their viewpoint, this is right because they live in poverty and one man cannot feed a woman. If we use morals to distinguish good and evil, this criterion is not correct since the culture of each place is different. However, we can still feel gradually from our daily life whether we have the Buddha nature.

Let us see the simplest example. Today you may hate a person very much, such as you children. Obviously, you do not like your child and he has done a lot of bad things. But suddenly you will feel and think, “He is my son. Treat him a little better.” This can be extended to your husband or your wife. We naturally have a kind of dear and artless feelings towards our own parents, relatives, and friends. Chasing a girlfriend or a boyfriend is different. This kind of love has to be created and is not revealed naturally. Unless we were born to take revenge on our parents for debts they had owed us from past lives, our love to our parents is a kind of love that is revealed naturally. It is equivalent to the kind of love we reveal to our children. This kind of love is very natural; it seems that we do not need to learn to acquire this kind of love. And this is the essence of our Buddha nature. Strictly speaking, we can avoid calling it Buddha nature, but our mind. The essence of our natural mind just will not harm any sentient being. Hence, according to Buddhist scriptures, when you see an atrocious person, trying to forgive or pardon him is not important. You have to know that this is a matter of cause and effect; he absolutely will receive his karmic retribution. Therefore, it is not necessary for you to say something like, “He is really evil. He should die sooner.” According to the law of cause and effect, you are immediately linked with him. Even if he does not hear what you have said, you will encounter him one day on the road because you have generated this cause. At that time, both of you will surely suffer.

Why advising everyone not to blame the government? The rule of causes and effects should be clearly understood that it is our shared karma to have this government. If we have virtues, there must be a good government. If having no virtues, there must be a bad government. Does it mean to blame yourselves while blaming the government all day long? It is the same rationale for you to criticize your superior. If you have enough virtues, naturally there would be a superior who cherishes you, loves you and cares about you. If you have no enough virtues, there would be naturally no such superior. If you blame him, does it mean to blame yourself? So this Buddha nature and essence is what we have had. But we do not notice that and are so negligently that we forget that. So how can we completely develop this Buddha nature to make our love or compassion of such kind be immense and eternal? It must be through the correct practice. So the root of Mahamudra (the Buddha nature), which can lead to get enlightened, is the same with the bearing fruits. A seed does not look like the bearing fruit finally. Different shape. Different color. Different taste. It seems to be irrelevant. But it s the fact that a fruit comes from a seed.

Today we have the seed of Buddha nature. It is the fact that we can attain Buddhahood. The fact is not changed due to the long time which the seed becomes the fruit. What do we learn the Buddha for? We do not learn to recite mantras, make full prostrations or make repentence, but we learn the causes and conditions for attaining Buddhahood. Because of having the seed, the causes and conditions must be had before bearing fruits. That is why we need to water, fertilize and take care of it. What do we learn? We learn the causes and conditions for attaining Buddhahood! While the causes and conditions are sufficient, the fruit will be beared. Whey those causes and conditions are so important? Since if you do not water, the seed will not sprout or open flowers. So why do we need to listen to the Buddha Dharma? Why do we need to follow a guru to learn Buddha well? Because we need these causes and conditions. Without the causes and conditions, the seed is always the seed. During the causes and conditions, it may be rainy, windy, sunny or no-sunny. All of these are causes and conditions. That is the so-called obstacle while we learn the Buddha. The obstacle is also the dharma of causes and conditions. Because if you have this cause, the effect must be had.

Rinchen Dorjee Rinpoche often advised everyone not learn from outside people to recite sutras and make dedication to your husband for making him love you more because you learn Buddha now. That is the wrong idea. If your husband does not love you now, it must be related to you but it is not that he is evil or bad. If sons and daughters are not filial to you today, it must be related to you. So if you recite sutras and mantras to make dedication to them and hope they would be good to you, do you disbelieve or disobey the causes and effects? Even the Buddha said that he cannot turn the karma. What is your reason to turn the karma of your husband, as well as sons and daughters? But how can we turn his karma? You turn yourself firstly and change yourself firstly. He would naturally turn with you. If you do not change or turn, what is the reason to change him?

By the concept of Buddha dharma, everything in the world is the emptiness, always changing and thing of Dependent Origination and the Emptiness of Nature. So if you care about one thing today, whether it is good or bad, the future life will be affected. If you repeatedly hate someone today and think that one abused you, this intention you have is the anger intention and everyone knows that you would go to the hell of fire. If you greedily love your consorts and relatives, you would go to the hell of ice. You ask that do we need no love? Without love, amn’t I the wood? Do not misunderstand the Buddha dharma.

Likely in last week, Rinchen Dorjee Rinpoche told that reading books is not the most important. Someone immediately told his mother that reading books is not the most important. That is taking words out of context. What the Buddha dharma says teaches you not to be afflicted. It is not to teach you about having no love. Instead, you should not think that this one is yours. If unwilling to give up or cannot let go, it is called affliction. But your love toward him is the natural shedding of the light of Buddha nature and it is not the pretended shedding. So many daughters-in-law came and complained that “Whatever I do, my mother-in-law always said that I did not do good enough. She always complained about me and scolded me.” What is the problem? Is that mother-in-law wrong? It is not the fault of daughter-in-law but because she does not do things with the nature or the heart. She did with her consciousness and hoped that her mother-in-law would be good to her. So she hoped to do the things well to buy off and naturally it was not the true heart. Naturally her mother-in-law also felt that she is pretended.

Everything said in Buddha dharma is applied our daily life. So we all have the root of Mahamudra. What we have to do now is to develop this attribute and then accomplish the result of Mahamudra. All patriarchs had been as plain as us. But through truly advancing their practices, they have developed the essence of attaining Buddhahood. So they are so auspicious now. Now we likely have the chance to experience the existence of the nature. When you confirm that yourself own the Buddha nature, it is possible to get enlightened. That is so-called the root of Mahamudra. Rinchen Dorjee Rinpoche often says that what Rinchen Dorjee Rinpoche can do is what you all can do. If you cannot do, the problem is not from the teaching of Buddhas and Bodhisattvas as well as the guru but from your unbelieving. The achievers and patriarchs of every generation were initially the ordinary people like us. But the only different place between them and us is that they accepted what gurus teach. It is important to recognize that. You also know that one can benefit oneself and others through the practice of such method. So now you can take refuge under the Drikung Kagyu Lineage and you have the opportunity to hear the Buddha dharma of Mahamudra, it represents that you have the opportunity to be able to discover own nature. How can the power, which develops own nature, be gotten? It is upon yourself but absolutely is given by neither Buddhas and Bodhisattvas nor Rinchen Dorjee Rinpoche. So do not worry and do not be afraid. Is the Mahamudra very profound and hard to practice? As to Rinchen Dorjee Rinpoche, it is not hard.

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Updated on September 13, 2011