Event Calendar of The His Eminence Rinchen Dorjee Rinpoche

September 18, 2011

In the morning, Venerable Rinchen Dorjee Rinpoche led the disciples of Glorious Jewel Buddhist Center to the Drikung Thel Monastery. To welcome Venerable Rinchen Dorjee Rinpoche, the monastery staff specially prepared butter tea, yogurt, grapes, hearty biscuits and candies. The disciples reverently waited for Venerable Rinchen Dorjee Rinpoche to enter the temple hall. After entering the hall, Venerable Rinchen Dorjee Rinpoche gave the disciples the following precious Buddhist teachings:

“Where you are visiting today is the Drikung Kagyu Order’s first Buddhist temple, Drikung Thel Monastery, founded by the lineage founder, Jigten Sumgon. This hall was a place to teach Buddha dharma before by Jigten Sumgon. When Rinchen Dorjee Rinpoche first came to Drikung Thel Monastery in 1994, there were only the hall where you are now and the main building. There weren’t roads near here, only fields. However, in these few years, under the efforts of the lamas here, Drikung Thel Monastery has been renovated in quite a magnificent manner.”

Venerable Rinchen Dorjee Rinpoche and Drikung Thel Monastery had very deep connections. The construction of the golden roof in Drikung Thel was supported by Rinchen Dorjee Rinpoche under His Holiness the Drikung Kyabgon Chetsang’s instruction. His Holiness the Drikung Kyabgon Chetsang had foretold that after the completion of the golden roof of Drikung Thel Monastery, the Drikung Kagyu Order would prosper again. Now after the golden roof was completed, Drikung Kagyu Order indeed prospered as predicted by His Holiness the Drikung Kyabgon Chetsang.

This prosperous period for the Drikung Kagyu Order is the third time in its history. The first time was when Jigten Sumgon, its lineage founder, was still alive. Then, there were more than 180,000 monks and nuns near Drikung Thel Monastery. The Buddhist temples of the Drikung Kagyu Order were all located deep in the mountains, unlike other Buddhist sects whose Buddhist temples were located in urban areas. Hence, there was a saying that the mountains were Drikung Kagyu’s mountains and the dams were Drikung Kagyu’s dams. The saying perfectly reflected the prosperity of the Drikung Kagyu Order at the time. The Drikung Kagyu Order emphasizes true practice with priority to performing retreats. Many small huts can be seen on the mountains behind Drikung Thel Monstery. All of them are huts for performing retreats. Therefore, as a disciple of the Drikung Kagyu Order, you should truly practice Buddha dharma. If a disciple only seeks for blessings and does not correctly follow and practice the Buddhist teachings, they will eventually leave.

When Drubwang Rinpoche was alive, he had instructed Rinchen Dorjee Rinpoche to support one of Drikung Thil Monastery traditions. Every December in Drikung Thil Monastery, 250 lamas would continuously recite the Six-Syllable Mani Mantra 24 hours a day for 45 days. The tradition, however, was discontinued for quite a long time due to historical circumstances. Drubwang Rinpoche hoped Rinchen Dorjee Rinpoche could support this tradition and continue it. Hence, for the past years, Rinchen Dorjee Rinpoche had supported the continuation of the tradition in Drikung Thil Monastery and will keep the tradition going the future. The tradition of reciting the Six-Syllable Mani Mantra in Drikung Thil Monastery is very auspicious. But there is not enough time today, so we won’t discuss it further.

Rinchen Dorjee Rinpoche had not been to Drikung Thil Monastery for several years. The last visit was in 2004. Therefore, the Vajrasattva Practice would especially be performed today at the main hall. There are a lot to do in order for the Drikung Kagyu Lineage to return to its previous state of prosperity. So, we should perform the Dharma to eliminate obstacles so as to achieve this goal. The disciple gave a chorus of thanks to Rinchen Dorjee Rinpoche for the performance of such an auspicious Dharma.

After this, as lamas and believers in Drikung Thil Monastery pleaded, Rinchen Dorjee Rinpoche compassionately bestowed blessings upon them, one after another . With the guru’s continuous blessings and protection, the disciples of the Glorious Jewel Buddhist Center were in  perfect condition to follow His Eminence Rinchen Dorjee Rinpoche to the ancestral monastery of the lineage. All disciples were so grateful. Afterwards, Rinchen Dorjee Rinpoche led the disciples of the Glorious Jewel Buddhist Center to the hall of Dharma Protector Achi to perform the ritual of Dharma Protector Achi. Although the Drikung Thil Monastery is 4000-meters high, His Eminence Rinchen Dorjee Rinpoche’s pace was quick and steady. Many young and strong disciples had to stop to rest and then continue onward. However, Rinchen Dorjee Rinpoche did not rest at all but marched directly up the stairways, which were dug along the mountain. Rinpoche knew that a quick pace at high altitude can be life-hreatening. In order to make sure all disciples were able to arrive at the hall of the Dharma protector, the His Eminence Rinchen Dorjee Rinpoche led in the front.  Disciples who felt discomfort due to altitude sickness saw the guru going forward, were inspired to personally visit the auspicious hall of Dharma protector, so that they could practice the ritual of Dharma Protector Achi led by the guru. His Eminence Rinchen Dorjee Rinpoche does not worry about himself at all as long as he can help disciples accumulate virtues. All disciples deeply appreciated the guru’s immense grace and kindness.

After the group arrived, His Eminence Rinchen Dorjee Rinpoche led disciples to perform the ritual of the Dharma protector. Upon completion, the disciples were utterly astonished at the power of Rinchen Dorjee Rinpoche’s blessings. They thanked the guru with chorus and cried with tears of joy and gratitude. Next, Rinchen Dorjee Rinpoche compassionately enlightened that there is a precious object on the left pillar at the hall of Dharma protector. This object was given by the Dragon King who took it from the sea, to make offering to Lord Jigten Sumgön. Then, Rinchen Dorjee Rinpoche moved forward to a side hall to make Khata offerings to the Most Venerable Tenzin Nyima Rinpoche’s Dharma photo and Buddha statues. Only then would the guru take a little rest in the guesthouse of the temple. The long journey to Drikung Thil Monastery had made Most Venerable Rinpoche Dorjee Rinpoche so tired. But before leaving, several local believers came to the front of Rinchen Dorjee Rinpoche’s car to implore for blessings. Rinchen Dorjee Rinpoche still very compassionately gave blessings to them. The accomplished Vajrayana practitioner benefits sentient beings as such without reservation.

In addition, while His Eminence Rinchen Dorjee Rinpoche was in  Drikung Thil Monastery, many vultures flew nearby and hovered above Drikung Thil Monastery for a long time. The disciples were so fortunate to witness the auspicious scene. All of them praised and thanked Rinchen Dorjee Rimpoche wholeheartedly.

Thanks to Rinchen Dorjee Rinpoche’s full support of the Drikung Kagyu Order and the Drikung Thil Monastery, all disciples received Khatas and invaluable nectar pills as gifts from the lamas when they left the Monastery. Among the disciples who came to Tibet this time, there were not only elders or infants, but also people suffering from serious diseases like cancer or brain aneurysms. However, with His Eminence Rinchen Dorjee Rinpoche’s auspicious blessings, all 226 disciples were able to safely go to the 4000-meter-high Drikung Thil Monastery. How immense the guru’s grace is! How incredible the power of Buddhism is!

After His Eminence Rinchen Dorjee Rinpoche returned to Lhasa from Drikung Thil Monastery, Rinchen Dorjee Rinpoche did not rest at all and continued to meet with monks, nuns and believers who came to seek help. In the evening, His Eminence Rinchen Dorjee Rinpoche compassionately gave disciples the opportunity to eat dinner with him, the accomplished practitioner, so that they could accumulate virtues. The last night of the trip, His Eminence Rinchen Dorjee Rinpoche continued to take care of disciples and asked whether they were comfortable or not, or if everyone ate and slept well. The disciples were tremendously grateful, and in the mean time, deeply concerned about the guru’s tiredness and exhaustion. Everyone was inspired by His Eminence Rinchen Dorjee Rinpoche’s dedication of his whole life to benefit sentient beings without asking anything in return.

September 18, 2011

At the Glorious Jewel Buddhist Center in Taipei, the disciples and believers reverently listened to the audio tapes of Rinchen Dorjee Rinpoche’s Dharma teachings on the appearance of mind recorded on September 26, 2010.

Before the the puja, a disciple spoke of how Rinchen Dorjee Rinpoche helped his family. His wife had breast cancer before taking refuge under Rinchen Dorjee Rinpoche. She passed away in 2007 and she attained Phowa which was performed by Rinchen Dorjee Rinpoche, and she was reborn in the Pure Land.

In August of 2005, his wife was examined, and was told that she had third stage breast cancer. The tumor was very large, around 12 cm to 15 cm in diameter. Everyone in his family could not believe that his wife would have  breast cancer. At the time she was diagnosed, she had already had two boys, the elder was three and half years old, and the younger was only 1-odd year old. Moreover his wife was just only 36 years old and she was breastfeeding her baby. In September, she was transferred to a cancer center, where it was confirmed that she had breast cancer. All family members were stricken by this news of her illness. For the husband himself, the effect of his wife’s diagnosis was crushing, since he had no contact with the Buddhism, nor did he understand the meaning of impermanence.

At that time, his family had been vegetarians because they learned Yoga, but it was different concept from Buddhism, because they were merely vegetarians for their health. His wife finally made decision not to take western medical treatment for her illness, and she chose to take Chinese medicine and diet therapy because his wife did not want to suffer the side effects of western medical treatments. However his wife’s parents wanted her to use  western medical treatments, which were chemotherapy, electrotherapy and a surgical operation. The tension of these opposing views caused many arguments during that time. He was reluctant to let his wife suffer; but if he did nothing, he would not be able to keep going another day.

Working as an instructor in a gym, he met a member of the Glorious Jewel Buddhist Center, who was a disciple of Rinchen Dorgee Ripoche. This disciple invited him and his wife to beseech an audience with Rinchen Dorjee Ripoche on Yixian Road in Taipei.

After the first audience with Rinchen Dorjee Rinpoche, his wife’s mood was more stable. After beseeching the audience with Rinchen Dorjee Rinpoche the fourth time, they were finally allowed to attended the puja. The first time because he had to work, so his wife went alone.  His Eminence Rinchen Dorjee Rinpoche told her that her husband would have to come with her to have an audience. The second time this disciple then came with his wife to ask for an audience with His Eminence Rinchen Dorjee Rinpoche. At the time he felt very nervous and  hoped that His Eminence Rinchen Dorjee Rinpoche could save his wife. They were reprimanded by His Eminence Rinchen Dorjee Rinpoche, because they did not have repentant attitude. He felt scared and helpless at the time, but would later realize the greatness and auspiciousness of Rinchen Dorjee Rinpoche. Due to their own ignorance, they needed to be awaken and recognize their faults, therefore they were asked to come again. The third time His Eminence Rinchen Dorjee Rinpoche still asked them to come again one more time.  After they went home, they tried very hard to write all their faults down on papers,  repeatedly examining and correcting their thoughts. The fourth time His Eminence Rinchen Dorjee Rinpoche finally allowed them to attend the puja, and they also realized that since people commit many faults, they need to examine themselves and repent constantly, in order to remind themselves every moment not to commit the same faults again.

In January 2006, his wife suffered from physical pain and immobility due to the illness, and she was admitted to the hospital. Because of his ignorance and lack of confidence, he transferred his wife to a larger hospital for chemotherapy, and he resigned from work so that he could take care of his wife. In the hospital, he watched as she suffered from the side effects of chemotherapy, both her body and mind were destroyed by the poison; then he recalled the enlightenments from His Eminence Rinchen Dorjee Rinpoche in the puja that one should believe and face cause and effect, and one should not try to escape. He understood he should support his wife’s wishes, and he also felt very sad to see his wife suffering from the pain she felt after each chemotherapy treatment which destroyed her body and mind. Her suffering was caused by his own selfishness.

In March of 2006, his wife was discharged from hospital and she returned home. As soon as she could walk independently, she resumed to attend pujas. In the mean time, she and two children asked to take refuge under Rinchen Dorjee Rinpoche. He was the only one in the family who had not taken refuge yet.  His mind was completely occupied with making more money. He reasoned that he would teach more classes during evenings and weekends in the gym. So he postponed registering his name for taking refuge. It was not until January of 2007 when he returned to his previous company did he specially arrange not to work on Sundays and Friday evenings. In addition, all the training classes for coaches were moved to Saturdays. He finished all his current projects right at the time in 2007 when His Eminence Rinchen Dorjee Rinpoche came back from the retreat in Lapchi Mountain. Thus, he could make a request to take refuge.

At that time, his wife had permission to join the group to travel to Nepal to greet His Eminence Rinchen Dorjee Rinpoche as the guru completed the retreat. While preparing for the trip, his wife’s condition deteriorated very quickly and cancer had spread to her spine and brain. This caused very much pain all over her body. She’d feel dizzy and couldn’t  walk steadily. The pain in her sacrum (or lower spine) was unbearable. Her primary physician strongly recommended that she be hospitalized and receive further treatments. However, she told her husband that it was an extremely auspicious opportunity to see off and greet His Eminence Rinchen Dorjee Rinpoche. Moreover, the permission was granted by Rinchen Dorjee Rinpoche. He remembered his lesson from the first time she was in the hospital. Therefore, he not only supported his wife’s decision to go for the trip, but also decided against any treatment of western medicine for his wife. Since he was not a disciple yet, he couldn’t go with his wife on the trip. During the trip, his wife was taken care of by many dharma brothers. He was very grateful that Most Venerable Vajra Guru compassionately bestowed blessings on his wife after the guru finished his retreat. Rinchen Dorjee Rinpoche also promised to perform the Phowa for his wife after she passed away. Because of this, his wife was able to peacefully wait for the time to come.

Upon arriving in Taiwan, his wife was sent directly from the airport to hospital by ambulance. Afterwards, he went to the Glorious Jewel Buddhist Center to seek an audience with the His Eminence Rinchen Dorjee Rinpoche. He implored Rinchen Dorjee Rinpoche for him to be able to attend pujas and take refuge. Finally he sought refuge under Rinchen Dorjee Rinpoche in January 2008.

In August 2007 his wife was hospitalized again. She attended the Great Indiscriminate Amitabha Puja for Transferring Consciousnesses presided over by Rinchen Dorjee Rinpoche in September. After that, she became very weak and was in so much pain that she could hardly move. So she stopped attending regular Sunday puja. After every Sunday’s puja ended, he came to his wife and related Rinchen Dorjee Rinpoche’s teachings to her. At 4 PM on October 9th 2007, his wife passed away. Upon getting the news via phone, he hurried to the hospital and placed a phone call to the Glorious Jewel Buddhist Center, asking the dharma brother there to report his wife’s condition to Rinchen Dorjee Rinpoche. After a while, the dharma brother called him back and told him to tell his wife that Rinchen Dorjee Rinpoche was conducting Phowa for her. Besides, he was told to ask the people surrounding her to turn off their cell phones, and to recite mantra beside his wife. Around 5 PM the dharma brother informed him that Rinchen Dorjee Rinpoche had finished conducting the Phowa, and he could go to check his wife’s body. At that time he found his wife’s body displayed all of the auspicious signs. Although her body was cold,  the crown of her head was warm and sunken. Her body was soft. Her pale mouth lips gradually turned a beautiful shade of pink. He felt happy for his wife because she went to be with the Buddhas and Bodhisattvas and no longer suffered in the ocean of Samsara. As His Eminence Rinchen Dorjee Rinpoche has always enlightened us, the deceased who obtained the help of the auspicious Phowa would be reborn in the Pure Land of Buddha Amitabha. Therefore, the deceased’s family members will not feel grieved as the deceased has been liberated from Samsara and reborn in a better place.

At the time, the nursing aide commented that his wife was the most peaceful terminal cancer patient she had ever seen. With the compassionate blessing of His Eminence Rinchen Dorjee Rinpoche, his wife joyfully waited for her time. Even though her cancer spread to her spine and brain, she did not fall unconscious. Therefore, she was able to bid farewell to her family and friends at the hospital, especially her two children. She clearly told her children that she was going to the land of Buddha Amitabha, because her body could no longer function and that she would be free of pain when she arrives in the Pure Land.

Thanks to the compassionate blessings of His Eminence Rinchen Dorjee Rinpoche, his wife did not have to go through much suffering and fear, nor did she get angry with her husband anymore. During her stay at the hospital, many dharma brothers visited her, providing great assistance. They encouraged his wife’s faith and helped taking care of his two children. He felt very grateful for the help provided by the dharma brothers from the Buddhist center.

He still remembered the night when his wife’s body was moved to the funeral home. He saw that his wife was like a sleeping person lying peacefully on a bed. The nursing aide said that his wife drew her last breath gently and passed away with her eyes closed  without going through any struggle or suffering. His wife’s funeral came to a perfect completion on the date instructed by His Eminence Rinchen Dorjee Rinpoche. After the cremation, her bones were pink and there was a clearly visible opening in her skull, enabling him to understand and witness the great power of His Eminence Rinchen Dorjee Rinpoche and the auspiciousness of Phowa.

Then, this disciple told all attendees the story of his mother attaining liberation with Venerable Rinchen Dorjee Rinpoche’s help. His parents divorced when he was in elementary school. He and his father lived in Taipei. His younger sister went to Hua-Liang with his mother. The second year after their divorce, his mother remarried. After his father brought his sister back to Taipei, he had never had any contact with his mother. When he was admitted to university in 1984, he  met with his mother again; but that was the last time he saw her. On May 20, 2008, his younger sister called from Japan and told him that their mother had passed away due to heart disease on May 19. He immediately sought an audience with the His Eminence Vajra Guru Rinchen Dorjee Rinpoche that evening, hoping the guru could liberate his mother during the Chod Puja. When meeting Venerable Rinchen Dorjee Rinpoche, he felt very nervous because he thought he had not been filial and had not taken good care of his mother. He was grateful to Venerable Rinchen Dorjee Rinpoche for giving him compassionate blessings and help again. He felt deeply that he had to be filial, just as Venerable Rinchen Dorjee Rinpoche had taught. Because of Venerable Rinchen Dorjee Rinpoche’s blessings, he could calmly bring his two children to attend his mother’s funeral. On May 23rd, during the Chod Puja, His Eminence Vajra Guru Rinchen Dorjee Rinpoche enlightened the attendees that all participating sentient beings had been liberated. He was full of gratitude in his heart.

His Eminence Rinchen Dorjee Rinpoche often enlightens, “Repenting is to take responsibility for everything one did, to correct the mistakes and not to make those mistakes again.” Therefore, we should not fear the adverse situation and not to be sorrowful while suffering illness. The guru’s teaching should be remembered at every moment. Bravely face and accept every painful situation we encounter, because every suffering and happiness of a disciple is the guru’s compassion and blessings. We owe His Eminence Rinchen Dorjee Rinpoche and all sentient beings a multitude of thanks. We should also give rise to an immense feeling of repentance, in order for all sentient beings to have the chance to get the help of Buddhism.

The disciple also repented that while he was young, livestock was often killed in his mother’s family. His father would kill dogs, too. He repented for the beings he had killed and eaten. Additionally, he did not follow the guru’s  teachings, not have enough confidence, was greedy for fames and fortune, and not determine to repent and correct his mistakes. He vowed to act in accordance with Buddhist teachings, offer his body, speech and mind to the guru, and be liberated from Samsara. He is also grateful to Most Venerable Vajra guru Rinchen Dorjee Rinpoche, His Holiness the Drikung Kyabgon Chetsang, as well as Buddhas and Bodhisattvas.

Afterwards, the disciples and believers reverently listened to the audio tape of Rinchen Dorjee Rinpoche’s Dharma teachings on the appearance of mind recorded on September 26, 2010. Rinchen Dorjee Rinpoche had given Gampopa’s teaching on “mind” in the previous pujas.  Rinchen Dorjee Rinpoche has always told you that it is okay if you cannot comprehend the content of the teachings. Because you have not developed the Bodhicitta, naturally, you would not understand the content. However, it does not matter you can understand it or not, as long as you focus your mind and listen, it will be helpful for you in the future.

You often heard that people apply the term as “arouse the aspiration” to be a volunteer, or to donate money for supporting certain Bodhisattva or puja. But the term “arouse the aspiration” is actually wrongly used here. To “arouse the aspiration” does not refer to donate lots of money, instead, it means to arouse Bodhicitta. Before arousing Bodhicitta, you should arouse mercy and compassion. What you regard as mercy and compassion are mostly action done artificially and deliberately. Being merciful and compassionate is not being a good person, or printing the sutras, prostrating to Buddhas, or sitting in meditation. You are not able to benefit sentient begins before you attain the mercy and compassion of emptiness. Recitation of the Sutras is at most to give some comforts to you. How to arouse Bodhicitta? You need to first take refuge, observe the Five Precepts and the Ten Meritorious Acts, and then to arouse mercy and compassion. After that, Bodhicitta can be aroused. Bodhicitta can be divided into the Worldly Bodhicitta and the Ultimate Bodhicitta. You need to cultivate and achieve the Ultimate Bodhicitta so that you can truly benefit sentient beings and liberate them from suffering.

Regarding the Worldly Bodhicitta, the meaning of “Worldly” is not referring to the vulgar matters, and it can be explained in two aspects. First, all Buddhas and Bodhisattvas are cultivated from Human beings, therefore, the teachings refer to the methods that human beings can use to cultivate themselves. Second, a mundane world does not refer to the world of humanity. The Six Realms of Samsara are called the mundane world. If you still have self-attachments, you are in one of the Six Realms. Buddhism cannot be separated from the worldly Dharma, but it does not mean that Buddhism is the same as worldly Dharma. The Buddhist way is totally different from the way we think which is what we are accustomed to do from accumulated lives. In the human world, people live according to “reasons”. However, it is not so in Buddhism. Thus, do not ever view Buddhism with your human experiences. Methods taught by the Buddha are absolutely helpful and attainable for sentient beings. As long as we truly carry them out, we can change our future. It is also the meaning of the phrase “Buddhism is not separated from the worldly Dharma.” Now, in your cultivation, besides eliminating the obstruction of self-attachments, the most difficult part is that you do not know how to carry out the Buddha’s teachings in your daily life. Therefore, Glorious Jewel Buddhist Center actively promotes the  “Thirty-Seven Practices of Bodhisattvas” which is the prerequisite for being a Buddha’s disciple. However, if even one of them is not attained, you cannot be regarded as a real Buddhist disciple but only as a Buddhist believer. Do not think you would abandon working, marriage, or daily life in order to recite the Buddha’s name wholeheartedly. It is unnecessary to do so. You should continue your life and work vigorously, because Buddhism is not passive, rather, it can be applied in your life. If everyone stops to work, this world would be in a chaos. We must live by adapting to each rising condition. Whatever your role is, be it a spouse or an ordinary employee, you should proactively live your life. Accept the present external conditions as they are; nonetheless, internally, you must clearly and steadfastly understand your direction of this life.

Many people have learned Buddhism for many years, but they do not know what mercy and compassion are. Mercy and compassion do not refer to being a good person or doing charity. That is the way of non-Buddhist path. It is not to say that non-Buddhist path is necessarily bad. They also tell people to do virtuous deeds and observe precepts, but they do not teach their believers how to liberate themselves from Samsara. You must know, Buddha Sakyamuni taught the Buddha Dharma for 49 years for the sake of helping sentient beings escaping from Samsara, therefore, it cannot be considered Buddhism if it does not teach the liberation of Samsara. In other religions in the world, mercy and compassion are not mentioned. A Buddhist disciple would denigrate the Dharma if he thinks it is compassionate to do good things. There is a well-known group that claims that they are a Buddhist organization, but actually, they are the non-Buddhist paths that have attached their teachings to Buddhism. They also teach people to recite sutras, keep precepts, and practice virtuous deeds, but they ask their believers to come back to this world in the next life to fulfill their vows to help sentient beings. As you all know, what you get in this life comes from what you did in past lives, and what you will get in future lives comes from what you have done in this life. It is impossible for you to come back to help sentient beings in the next life without attaining the level of Bodhisattva in this life. You will be just reborn according to your karma.

You can live freely when you do a virtuous deed with a pure mind. If you have a tiny thought of benefiting yourself – such as getting some reward or praise, or wishing for someone to think that you are a good person – that is not doing a virtuous deed with a pure mind. In other words, if you have any thought for yourself, it is evil. Because you clearly know that you did not do pure virtuous deeds, therefore, you worry all day long. The purpose of learning Buddhism, in one aspect, is to hope that you can be liberated from Samsara and attain Buddhahood in the future; and in another aspect, is to hope that you do not to commit even the smallest evil deed. You can imagine that if all sentient beings in the Six Realms do not commit any evil deeds, they will not fall into Samsara, and hence the universe will be peaceful forever.

Why does one need to take refuge before learning Buddhism? It is just like how you need to register before going to a school. Learning Buddhism is to prepare for an examination in the future. What kind of the examination is that? It is that when death comes, whether or not you can hold on to your mind.  Some people from non-Buddhist path may say it is a “demon test”. Buddha never said anything about “demon test”. All obstacles come from your own mind.

The first precept is that you must not kill. Many people do not how terrible it is to kill! For example, a colony of ants could have one million beings! A crab might have many parasites in it. Killing is horrendous. The sutra states that all sentient beings in the Six Realms have Buddha nature; therefore, if you eat meat, you would be eating the future Buddhas. In the sutra of Exoteric Buddhism, there is a Bodhisattva who is called “Forever Respectful Bodhisattva”, who was respectful for all sentient beings, because  sentient beings will be Buddhas in the future. In fact, most Buddhist disciples nowadays violated the precept of refraining from speaking false speech. This does not refer to telling a lie, which has to do with personal ethics. Speaking false speech mainly refers to that when a practitioner has not attained the level of achievement but he claims he has; or when the practitioner has attained the level of achievement but he ignores the sentient beings’ requests for help. Some ordained practitioners had not  attained the ability to help sentient beings, yet they accepted the offerings without being able to provide help to sentient beings. As a result, the practitioners had to repay with their health, and this is why some ordained people do not have good health. They would claim that they carry the burden of sentient beings’ karma. This is also speaking false speech. If you are unable to liberate yourself from birth and death, how could you liberate others simply by reciting sutras?

As soon as Rinchen Dorjee Rinpoche made up his mind to practice Tantra, Rinchen Dorjee Rinpoche went bankrupt, got divorced, did not have money to eat, and got cancer. However, Rinchen Dorjee Rinpoche did not pray for Buddhas and Bodhisattvas’ help, nor did Rinchen Dorjee Rinpoche implore His Holiness the Drikung Kyabgon Chetsang to perform Dharma rituals for him. As Rinchen Dorjee Rinpoche knew these hardships were all effects of his own past actions. Rinchen Dorjee Rinpoche completely accepted them and was willing to repay the debts. Having cancer was the result from evil karma accumulated in past lives. Although Rinchen Dorjee Rinpoche has not killed any sentient being in this life, Rinchen Dorjee Rinpoche loved to eat seafood for many years. Therfore, Rinchen Dorjee Rinpoche had skin cancer.

Why does the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows states, “Every movement and thought of an ordinary person generates karma and vice.”? Very often, when People are wrongly accused, they will retort or explain immediately.  Why did they retort or explain? because they want to protect themselves. This is evil. Rinchen Dorjee Rinpoche has taught you Buddhism for years and asked you to reflect on your body, speech, and mind, but you have not acted according to the teachings. Especially those who have sought refuge for many years, and yet they have not corrected their bad habits.

There was a disciple who followed Rinchen Dorjee Rinpoche and took refuge for many years. When Rinchen Dorjee Rinpoche corrected her mistakes, she immediately replied that she did not make the mistakes. Do not think those who follow Rinchen Dorjee Rinpoche cultivate well. You can find out whether one has cultivated or not from a small matter such as this. In your viewpoint, you may think her action is very normal in that she should clearly explain it if the errors are not done by her. However, when a Vajra Guru corrects you and you make an explanation, which means that you do not believe what the guru says and do not admit that you have done something wrong. Because when you explain, it means that you are not wrong, it’s the fault of others, and your guru is wrongly accusing you. In the Thirty-Seven Practice of Bodhisattvas, it is taught that when people wrongly accuse you, rather than making explanations, you should reply to them with a merciful heart and praise their merits. The cause of your unjust treatment is that you have treated others the same way in a previous life. Especially when a guru treats you unjustly, he is eliminating your karma. It is not that you would get protection if you recited the Thirty-Seven practices of Bodhisattvas every day; you need to implement those practices every day to be blessed. Do not think that reciting sutra and sitting meditation is Buddhist cultivation. You must not have the attitude that the more years you have learned Buddhism, the more arrogant you become. You should know, no matter how many years you have practiced Buddhism, if you have an arrogant mind, you will not be able to learn compassion or to cultivate Vajrayana Buddhism.

Learning Buddhism has to start from the“heart”, so we must correct our own hearts. A lot of people have only learned some Buddhist terms, but claimed that they have learned Buddhism and always try to show off.  A Tantric practitioner would not let others know what stage he had achieved, and is humble about his accomplishment. The longer he practices, the less arrogant he is. Everyone knows Rinchen Dorjee Rinpoche has great ability, but nobody knows how great his ability is! From Rinchen Dorjee Rinpoche’s view, His Holiness the Drikung Kyabgon Chetsang’s ability is unfathomable. Only once in a while would His Holiness the Drikung Kyabgon Chetsang show Rinchen Dorjee Rinpoche a glimpse of it. Similarly, it is unfathomable when you view Rinchen Dorjee Rinpoche’s ability.

His Holiness the Drikung kyabgon Chetsang several times tested Rinchen Dorjee Rinpoche, aiming to eliminate his arrogance by seeing what his reactions would be in the following situations. His Holiness the Drikung Kyabgon Chetsang took the wind out of his sails by suddenly scolding him to his face. In one instance, his Holiness the Drikung Kyabgon Chetsang blamed Rinchen Dorjee Rinpoche for not being dressed in the ceremonial garment; disliking and rejecting the milk tea that he made. Rinchen Dorjee Rinpoche had followed His Holiness the Drikung Kyabgon Chetsang’s instruction to make the milk tea. As soon as Rinchen Dorjee Rinpoche served the tea, His Holiness the Drikung Kyabgon Chetsang took a sip and said that it tasted really bad. Then, His Holiness the Drikung Kyabgon Chetsang put the cup on the table and ignored it. If you were in a good mood, you might ask His Holiness the Drikung Kyabgon Chetsang if he would like it with more tea, milk, or sugar. If you were in a bad mood, you might have thought, “I had made you the tea and you still complained.” But under that circumstance, Rinchen Dorjee Rinpoche, who is a worthy Dharma vessel, just said “sorry” and then took the cup away to re-make another one. If you made any explanation to your guru, you would be saying that the guru wrongly blamed you. When you do not believe in the guru, you will not be able to obtain the guru’s blessings.

His Holiness the Drikung Kyabgon Chetsang eliminated Rinchen Dorjee Rinpoche’s arrogance with various kinds of methods. In 2007, Rinchen Dorjee Rinpoche, under His Holiness the Drikung Kyabgon Chetsang’s instruction, went to Lapchi Snow Mountain, Nepal to perform a three-month retreat. At that time, an ordained disciple of Rinchen Dorjee Rinpoche requested to follow the guru to perform the retreat. Rinchen Dorjee Rinpoche told her, “If you are not afraid to die, just come!”  In Tibetan Buddhism, it is very rigorous to perform a retreat, particularly the Yidam Rinchen Dorjee Rinpoche practiced during the 2007’s retreat. If he had not attained the achievement of the highest yoga Tantra, Tumo and opening up of central channel, he would have not been able to conduct the retreat. He would have fallen severe ill, had a shortened life, or worst of all, fallen into Hell Realm.  Ordinary people would feel very proud and regard themselves as different from others after following their guru for a three-month retreat. However, Rinchen Dorjee Rinpoche does not feel that way.

As soon as the retreat ended, the guru and the disciple met, and Rinchen Dorjee Rinpoche broke into tears of gratefulness. His Holiness the Drikung Kyabgon Chetsang was also very happy. But His Holiness the Drikung Kyabgon Chetsang continued to teach Rinchen Dorjee Rinpoche. During the first lunch after their perfect completion of the retreat, His Holiness the Drikung Kyabgon Chetsang scolded Rinchen Dorjee Rinpoche for his inappropriate arrangement of some matter. If it were you, you might have felt wronged, as someone who just finished a three-month retreat, lost more than 7 kilograms of weight and almost died but got blamed during his first meal afterwards. However, Rinchen Dorjee Rinpoche had no objection, but immediately prostrating out of gratitude to His Holiness the Drikung Kyabgon Chetsang. In fact, the matter was done by Rinchen Dorjee Rinpoche’s disciple without Rinchen Dorjee Rinpoche’s knowledge. Yet Rinchen Dorjee Rinpoche did not try to shift responsibility onto others, and felt that it was his fault that he did not teach his disciples properly. Until 2007, His Holiness the Drikung Kyabgon Chetsang continued to test Rinchen Dorjee Rinpoche. It was to see if Rinchen Dorjee Rinpoche’s arrogance was eliminated after this retreat. Because Rinchen Dorjee Rinpoche completely believes in his guru and reverently accepts his guru’s teachings without even a hint of selfish thought, therefore, Rinchen Dorjee Rinpoche obtained the transmission of many Tantra teachings from His Holiness the Drikung Kyabgon Chetsang later.

Rinchen Dorjee Rinpoche has a female disciple, whose son had cancer. While her son was sick, she begrudged making offerings to Rinchen Dorjee Rinpoche. After her son’s death, she came to make an offering. Originally she wanted to leave the house to her son, to watch her son grow up, get married, and have children, living what everyone regards as a perfectly happy life. But her son got cancer and died and after that she tried to offer the house to Rinchen Dorjee Rinpoche. However, Rinchen Dorjee Rinpoche refused and returned her offering, because her attitude was incorrect. Due to her lack of a pure heart and her being begrudging, her son suffered more from the illness.

If Rinchen Dorjee Rinpoche clearly knew about the disciple who just now shared her story about her cancer cells becoming smaller, why did Rinchen Dorjee Rinpoche still ask her to see a doctor? It is because Rinchen Dorjee Rinpoche knew that disciple did not believe. You all believe what a doctor says to you. Only after a doctor’s exam confirms  Rinchen Dorjee Rinpoche’s enlightenment will you then believe that guru is really efficacious. Do you know why the guru knows all about the disciple’s condition? Because when the disciple is reverent to the guru, the guru would know. The disciple’s virtues start to rise as she was reverent and made offerings reverently. The guru naturally saw this and bestowed blessings to her. Additionally, Rinchen Dorjee Rinpoche continued to bless some people, but they did not feel it, because they were not reverent enough, hence they could not have virtues.

Rinchen Dorjee Rinpoche often gives blessings to the sentient beings, and help them to relieve from the suffering of their illness. How could the cancer be cured so quickly? Eesoteric Buddhism has methods for the practitioner to exchange his own virtues with the sentient beings’ illness. It is not necessary to let sentient beings know that the practitioner is helping them. The practitioner does it silently. What is the reason that you are told that Buddhas and Bodhisattvas cannot give you everything and you must do it on your own? It is because  beginners may have doubts, and they may have been cheated and taken advantage of by others. In Milarepa’s era, a distrusting Tibetan went to ask Milarepa: “Jetsun Milarepa, you say you can transfer sentient beings’ illness into you and so the beings would recover. But I have not seen it. Can you show it to me?” “Okay,” said Milarepa, “Now I’m going to show you how I transfer a part of a being’s illness that is now in me to that door.” After Milarepa said it, the door broke into pieces. The Tibetan was very stubborn and still thought Milarepa was just showing supernatural power, then he demanded, “Can you transfer that being’s illness into my body so that I can feel it for a while?” Therefore, Milarepa  transferred a tiny part of the illnesses to him. At that time, the Tibetan could not stand the pain and rolled on the ground. As a result, he was convinced.

As a true Buddhist practitioner, when you find that sentient beings have done evil deeds, you should have pity on them for their mistakes and should not criticize them by saying that they deserve to have grief and retribution. That is a very evil behavior. It is particularly wrong to find fault with others and  scold people with Buddha’s teachings. Some people say their parents have very heavy karma, so they would not learn Buddhism. Upon hearing this, Rinchen Dorjee Rinpoche would enlighten that, “Yes! your parents’ karma is so heavy that they have a child like you who scolds your parents! Correct yourself first, and then your family members will have the possibility to learn Buddhism.” Speaking of heavy karma, Rinchen Dorjee Rinpoche must have very heavy karma that he has disciples like you. Rinchen Dorjee Rinpoche never asked you to come, instead, you are the one who voluntarily came to seek refuge. This means that you followed Rinchen Dorjee Rinpoche to learn Buddhism in previous lives but Rinchen Dorjee Rinpoche did not teach you well then, so you seek him out again in this life. Buddha Dharma is for self-examination. Everyone has Buddha nature, and is able to attain Buddhahood, therefore, we should not criticize others. Mistakes made by sentient beings are also the same ones we have made in the past. Some of them are shown by Bodhisattvas, so we can see and learn what kind of effect resulting from what kind of cause. If we had no faults, we would have lived in the comfort of the Heavenly Realm rather than live in the Human Realm.

When Rinchen Dorjee Rinpoche started to learn Buddhism, at first his mother did not consent, because Rinchen Dorjee Rinpoche’s father was a Taoist. But now Rinchen Dorjee Rinpoche’s mother asks Rinchen Dorjee Rinpoche’s son to attend pujas and told him how great the pujas are. Some people, after they start to learn Buddhism, will ask their parents to become vegetarians, and tell them that if they do not give up meat they will fall into the hells. Nevertheless, rather than asking his mother to become a vegetarian, Rinchen Dorjee Rinpoche continuously cultivates Buddhism and corrects his own conduct. If your family members do not accept you to cultivate Buddhism, one reason may be that something you do is annoying them, or you have not explained to them clearly.

Why do you need to attend pujas? because the guru teaches Dharma according to sentient beings’ hearts. There are more than one thousand attendees listening to teachings bestowed by Rinchen Dorjee Rinpoche simultaneously, but since everyone’s root capacity is different, therefore, each individual has different realization. Sometimes you feel as if Rinchen Dorjee Rinpoche is talking about you, but in fact Rinchen Dorjee Rinpoche is giving Buddhist teachings according to the listeners’ hearts. There are some people teach Buddha Dharma on TV. How can they know who are listening to them? So they just simply explain the meanings of sutras, but they are not able to truly help the listeners’ problems.

There is no “Buddhist center in the living room” depicted in the Sutras. In the living room, one may hold a remote control in his right hand and a cup of tea in the left. He may easily lie down on the couch, even worse, hold a glass of wine. In this way, he cannot learn any Buddhist teachings. Some people may call others “Bodhisattva”. Although it is pleasant to hear, it may make them feel arrogant and they may think that since they are already a “Bodhisattv”, therefore, they do not have to practice anymore. Some people even address others as “Elder Bodhisattva.” Can Bodhisattvas be divided into elder and younger ones? It will be fine to just call them “the elder.” Taiwan is truly the heaven of inventors. If you want to be sweet, that’s fine. But you shouldn’t abuse Buddha Dharma. Every individual has his own causes and conditions. A guru imparts Dharma according to the conditions. It is stated in the Tantra part of Tripitaka that if a disciple does not possess Vajrayana capacity, the guru cannot impart Vajrayana Dharma to him. The reason is that Tantra is powerful enough to benefit myriad sentient beings; but on the other hand, if the practitioner employs Tantra for his own benefit, it will cause great harm to other beings. It is also stated in the Sutra that if a person has only the Hinayana capacity, you cannot teach Mahayana Dharma to him. It is because the compassionate Buddhas and Bodhisattvas do not wish for the disciples of insufficient capacity to slander the Buddhas, if they hear the Dharma but cannot accept it.

People who have strong self-attachment cannot cultivate the mercy and compassion of emptiness. If, when you think you are being unjustly treated, you get angry easily, feel violated and are afraid, these are all very evil behaviors. If you feel wronged and hurt, it implies that you still have the concept of “ego.” One who has strong self-attachment is not able to develop compassion. Ordained practitioners wish to have disciples, become abbots, and build monasteries. These thoughts are attachments to the Dharma. To cultivate Buddhism, you must rely on and devote yourself to an authentic guru. To learn and practice Vajrayana Buddhism in particular, you need the guru to continuously supervise and correct you so that you can gradually change your bad habitual patterns. In Rinchen Dorjee Rinpoche’s  Buddhist practice, Rinchen Dorjee Rinpoche has cut off all evil causes and carry out all the virtuous deeds.  It may be very difficult for you now. But what you don’t know is that if every single thought of yours is virtuous, your future will be very much at ease. Rinchen Dorjee Rinpoche often says that it is the biggest project in the universe for you to change yourself.

Emperor Wu of Liang did a lot during his reign to propagate  Buddhist teachings, including building many Buddhist monasteries. He requested the Venerable Baozhi to compose the Emperor Liang’s Jeweled Repentance for his concubine. Before Liang’s time, the ordained people had not had to adopt a vegetarian diet. Emperor Liang began to order the ordained to become vegetarians, so this was when this tradition started. Emperor Liang had the great blessings to meet with Master Bodhidharma. Nevertheless, when he asked Master Bodhidharma if he had accumulated a lot of merits, Master Bodhidharma told him that he merely accumulated virtues, not merits. Master Bodhidharma had to face a wall for 9 years because of his reply. Emperor Liang made a common mistake of a Buddhist practitioner — he had thought that he had done a lot and grew arrogant with his practice. He was annoyed when he heard Bodhidharma say that he did not have any merits. His was attached to what he had done, thinking that he attained great achievement. Emperor Liang ended up starving to death. So, we can see that virtues are not enough to transform one’s karma accumulated from previous lives.

What is the difference between merits and virtues? One cannot attain Buddhahood with virtues, which can be used up and cannot transform one’s karma. On the other hand, merits enable you to transform your karma, to attain liberation from the cycle of birth and death, and to benefit sentient beings. Also, merits are inexhaustible and will help you to attain Buddhahood. Therefore, a virtuous guru will teach you how to accumulate merits by means of taking refuge, practicing the Five Commandments and Ten Meritorious Acts, cultivating mercy and compassion, and then he will help you to realize emptiness and Bodhichitta. If one fails to realize mercy and compassion in emptiness, he will not be able to turn virtues into merits. In fact, it is easy to examine your practice and see if it works. Just see if your personality and your shortcomings have changed since you started. If not, it means that you have not  truly practiced Buddhism. Many of you still make donations to some “Society of Merits and Virtues” and think that you might get some merits and virtues by doing this. If you really want to conduct virtuous deeds, take the money to the needy personally. Do not let some “Society of Merits and Virtues” do it for you. Many people spend their entire lives cultivating their virtues instead of merits. This is wrong!

You often hear other people talking about the so-called Threefold Wheel of Essential Emptiness in making donations and doing charitable acts. Nevertheless, the three wheels do not refer specifically to either the receiver, or the giver. As there are three wheels, the word “wheel” must be meaningful. Other people do not know how to explain it and then create another meaning for the term. Why are there wheels? In fact, the explanation can be found in Tantra. Everyone has three wheels, which are body, speech, and mind. Therefore, one has to fulfill essential emptiness in his body, speech, and mind while making donations and carrying out charitable acts. Furthermore, one has to arouse mercy and compassion in emptiness in order to do it properly. In Exoteric Buddhism, although one knows that the essence of making donations and charities is empty, they have failed to explain why they use the term “three wheels.” All of you know that the body functions at the command of the brain. In the Buddhist teachings, the brain is a representation of one’s body, since all responses are directed by the brain. Therefore, the body in Vajrayana Buddhism refers to one’s brain. However, what gives commands to the brain? How can the brain think? Questions like these cannot be answered even with advances of modern medicine. A disciple who works as a chief physician admitted during the puja that no answer could be found in the field of medicine. Even if every part of the brain has been analyzed, it is still unknown why the brain can think. In fact, every reaction of a person derives from his consciousness and his mind gives commands to the brain. Why do some people still have heartbeats while being brain dead or remaining in a coma? This is because his heart does not respond to the external world, therefore, his brain does not react and he appears to be brain dead. Nevertheless, as his virtues are not completely exhausted, his heart will continue beating as long as he still has life. Moreover, because we have karma, so we have the body of karmic retribution and three wheels of body, speech and mind. However, when the physical body is gone, the three wheels of body, speech and mind also disappear.

True practitioners practice almsgivings in the nature of emptiness. That is to say, when the cause and condition arise, one carries out the almsgiving. Afterwards, one would let go of everything. The empty nature of the origination of interdependence is easy to say, but you can not understand now. However, when the causal condition ripens, something will happen and let you realize it. Many years ago, during a solitary retreat, Rinchen Dorjee Rinpoche took a walk in an empty room after dinner as usual. Although the room was small, Rinchen Dorjee Rinpoche was able to stretch his legs and continue the recitation of the Yidam’s mantra. While walking, his leg kicked a chair and made a noise. At that instant, Rinchen Dorjee Rinpoche realized the empty nature of the origination of interdependence.

One who has realized the mercy and compassion of emptiness will not cling to anything in the world, but one should further cultivate one’s Bodhichitta on the Bodhisattva path. Bodhichitta is in a higher level than mercy and compassion, as it can have the power to benefit countless sentient beings in the Six Realms. In the Dharma text, it mentions that Bodhichitta is a wonderful jewel and those who arouse Bodhichitta are able to accumulate merits. If one cultivates and arouses the Ultimate Bodhichitta, he will be able to transform his karma without making repentance. In the Chinese history, a monk called Ji Dian was criticized for his immoral behaviors. It is known that he went to Tibet and stayed there for a long time. From the perspective of Rinchen Dorjee Rinpoche, a Vajrayana practitioner, Ji Dian had attained the stage of simplicity in Anuttara Yoga. He regarded the mundane world as a drama and did not respond to worldly people’s conducts. All he thought was about how to benefit sentient beings. His demeanor was a natural manifestation of Bodhichitta.

Everyone has his or her karmic connection. One should not force it to change. For those who have the karma to become ordained practitioners, if they are married, their marriage would soon end even without a specific reason. According to the Buddhist sutras, ordained people are those who have made vows in previous lives to become a monk or a nun and have great virtues. Becoming an ordained practitioner is advantageous given that they won’t have as many afflictions as we have. Nonetheless, ordained practitioners can easily become arrogant. Although the laity has more afflictions, they can still practice and carry out the Buddhist teachings in their daily lives. They are considered to carry out genuinely practice and cultivate merits and virtues only when they do that around the clock. But lay people should not imitate the lifestyle of an ordained practitioner. Do not think that you can skip work and merely recite the Buddha’s name and mantra, saying that you want to devote to the practice. Do not ask your spouse to sleep in a separate bed and thus make him or her upset and defame the Buddhas because you try to observe pure precepts. This is not good. You are responsible for them to defame the Buddhas, and such act will lead them to fall into hells. The so-called Sangha does not refer to the ordained people only. The ordained people include Bhikkhu, Bhikkhuni, and Sramanera. The “four groups” refers to the Bhikkus, Bhikkhunis, Upasakas and Upasikas, who follow the same guru in cultivating Buddhism. Only when the four groups are together can the congregation be called the Sangha. The laity and the ordained should not look down upon each other. If someone has decided to become an ordained person, we should praise them. If lay people are willing to learn Buddhism, we should show respect to them as well.

In the Diamond Sutra, it is said that we should eliminate the four marks of existence: self, others, sentient beings, and life. This is just to break one’s attachment. The mark of self refers to one’s mind clinging to one’s ego. People are closely attached to their bodies. Therefore, as they try to avoid being harmed, they continue to commit evil deeds. The above-mentioned disciple who has followed Rinchen Dorjee Rinpoche for years talked back right after being scolded by Rinchen Dorjee Rinpoche. That was because she still had self-attachment. If one does not break his clinging to ego, it would be useless no matter how he recites the Buddha’s name. The mark of life refers to time, not life span.

Some ordained people set goals for themselves. They think they were able to become ordained people because they have great virtues. In order to accumulate more merits, they vow to begin to take disciples within 3 years, to become an abbot and build a monastery within 5 years, to help 1 million people become ordained within 10 years, and so on. These ordained people has not eliminated their attachments as they set the target time for certain things to happen. All these vows are nothing but inventions  derived from their desires and attachments and that are against Buddhist teachings. If one really wants to learn Buddhism and practice, he must learn the practices of the Buddhas and Bodhisattvas without adding or subtracting anything. Do not become an inventor. As the Buddhas and Bodhisattvas know about everything, all we have to do in our Buddhist practice is to follow the vows of the Buddhas and Bodhisattvas. Rinchen Dorjee Rinpoche’s vow is, “if any sentient beings have not attained Buddhahood, I shall not attain Buddhahood.” You can see that Bodhisattva Ksitigarbha is the only Bodhisattva that has a long face. Bodhisattva Ksitigarbha has made a great vow, “if the hell realms are not empty, I shall never attain Buddhahood.” How many sentient beings are there in the Hell Realms? That is why he has a long face, because Bodhisattva Ksitigarbha has to exert great efforts to help sentient beings. Rinchen Dorjee Rinpoche has a long face, too, since Rinchen Dorjee Rinpoche has to work as hard as Bodhisattva Ksitigarbha.

Even though Jetsun Milarepa was a great accomplished master, he couldn’t even write his name. All of you have heard about Master Guang Qin. Although Master Guang Qin could not read, he would provide explanations for any text in the Buddhist sutras you brought to him. Because Master Guang Qin only had one thought— Buddha Amitabha, so he was able to attain achievements in his practice. On the contrary, you have too many thoughts in learning Buddhism and you will naturally fail in your practice. When Jetsun Milarepa was young, his family was betrayed by his uncle and other relatives. Milarepa was deprived of his own properties and lived in great hardship. Milarepa listened to his mother’s words and learned how to summon hailstones and take the lives of his deceitful relatives. Logically speaking, one who has killed others will certainly fall into the Hell Realms. How could such a person attain any accomplishments? Even with the achievements the person has attained, he will still need to go to the Hell Realms once. Nonetheless, Jetsun Milarepa did not fall into the Hell Realms. When Milarepa’s guru, Marpa, told him to build a house, Milarepa built a round one. Marpa told him to tear it down and reconstruct a new one. Milarepa then built a square one, which was torn down again according to Marpa instruction. Afterwards, Milarepa built a triangular house. Marpa never told him what kind of house was to be built, neither did Marpa explain why the houses had to be torn down and rebuilt. Milarepa did not ask and merely obeyed his guru. You will never be able to guess or understand what a Vajrayana guru is thinking and teaching about. You should know that the place where Rinchen Dorjee Rinpoche conducted a retreat in the mountains of Lapchi, at an altitude of 4,500 meters above sea level, was exactly the place where Jetsun Milarepa had conducted retreats. One of the caves in which Milarepa had practiced was at an altitude of 5,000 meters above sea level.

Prior to his departure, Marpa told Milarepa that the disciple should never stop practicing in the caves. Milarepa abided by his guru’s words, and spent the rest of his life in caves. He never really left the caves, despite of being invited by an emissary sent by Nepal’s king. He remained unmoved. Even when Milarepa’s guru was dead and gone, he was still obedient. Logically, Milarepa should have failed in his practice because he took peoples’ lives. Nonetheless, Jetsun Milarepa had such virtuous root and  merits that he met with a Vajrayana guru, Marpa, who helped Milarepa to transform his karma through various strict means. Milarepa abided by his guru’s teachings and practiced in the hostile environment of caves throughout his life, thereby paying off all his debts caused by his evil deeds with lifelong loneliness. His karmic retribution of going to the Hell Realms was thus abrogated. Milarepa was able to repay all his debts and attain Enlightenment in one lifetime. According to Jetsun Milarepa, those who have read and believed the life story of Milarepa, and reverently pray to him, will be bestowed with blessings from Jetsun Milarepa. When you look at the image of Jetsun Milarepa, you will see that Milarepa raised his right hand to his ear. It doesn’t mean the honorable one has a hearing impairment. A genuine practitioner will never become hard of hearing. That posture indicates that Milarepa is listening to the prayers of sentient beings. Jetsun Milarepa always said that as long as someone calls his name, that person will definitely obtain his blessing. Blessing is like the recharge guru gives to you to have enough energy so that you may continue your Buddhist cultivation, and eliminate obstacles. Human’s mind slacks off easily. Blessing is to constantly pull you back and strengthen your determination to cultivate Buddhism.

Next, Rinchen Dorjee Rinpoche continued to bestow Master Gampopa’s teaching of the heart which is how to untangle the firm knots of attachments to the external environment. There are three parts of one’s heart: its appearance, its essence, and its nature. The theory was expounded in the previous weeks and the methods will be explained today.

In Buddhism, “heart” does not refer to the organ that pumps blood. The power of heart is immense and it is able to transform its surroundings, rather than to be influenced by them. “Heart” is also called King Heart, for it rules everything. Whoever can control his own heart can control his own future. The appearance of heart refers to the response that the heart has towards external phenomena. The various problems in external phenomena are all manifestations of the heart. The heart accepts all factors in the external world through our physical body—eyes, ears, nose, tongue, body, and consciousness, i.e. the six thieves. Originally, the external world did not exist. Nevertheless, as one’s heart responds to the external world, the objects in it are then considered real and permanent. Let’s think. Don’t we begin to see things around us with our eyes the moment we get up? All we hear with our ears are the external sounds. The air you breathe in and out comes from the external world too. Once you perceive all these external matters, your heart will be influenced by your consciousness and react to them. Thus you have various feelings and afflictions. How does the “self” that you know exist? If a mirror is not placed in front of you, will you be able to see what you look like? Rinchen Dorjee Rinpoche saw a TV program that monkeys would think mirrored images were real when a mirror was placed before them. As a result, the monkeys would rush towards the mirror and try to touch and catch the monkeys in the mirror. In fact, you are just like these monkeys. Your heart is like a mirror reflecting various external images, which make you think that everything external truly exists. So, you become closely attached to the external world, and are reluctant to let go of it. However, according to the Buddhist teachings, such images do not exist in the mirror and they appear to exist because your heart has been affected. If you are able to get your heart under control, external images will have no effect on you. You should know that everything which arises in the external world is empty in its nature, fake, constantly changing, and impermanent. Nothing in the world is worth being attached to. When you remove external matters, the mirror remains clean and clear. Nothing is there. This is the Great Perfect Mirror Wisdom of the Five Wisdoms, which explains the appearance of heart and it is important part of our practice.

This is not to ask you to abandon, reject, or exclude every external matter. After you have clearly realized the truth of this phenomenon, you should gradually learn to control your mind, and further change your life. Therefore, the purpose of Buddhism is to teach you how to control your life and master your own destiny so that you can change your future lives.

The recent Buddhist teachings have been focusing on the topics of “heart”. Buddha Sakyamuni had taught for 49 years. But in the end, Buddha Sakyamuni said that he had not taught any methods of practice. If you try to understand what the Buddha said, you will still be clueless even if you have finished reading the whole volume of the Tripitaka. The methods enlightened by the Buddha were all for solving the sentient beings’ problems in their hearts. Buddhism emphasizes that everything happens according to the rise of sentient beings’ conditions. When the causes and conditions end, the Dharma methods naturally cease to exist. Buddha Sakyamuni spent decades expounding emptiness, which is Prajna, or wisdom, or the nature of mind.

In addition to the external environment, the teaching related to the appearance of heart also involves our internal thoughts, which are our constant rise of virtuous and evil thoughts. Both virtuous and evil thoughts will create karma which makes us to fall into Samsara. As long as we are humans, it is impossible for us to get rid of our tumultuous thoughts, for we generate thoughts when we breathe. In the Tantra of Vajrayana, there are ways to solve this problem, which are Mahamudra, a means of practice which focuses on breathing and Tsa Lung Trulkhor. Rinchen Dorjee Rinpoche had experience practicing the Zen form of Exoteric Buddhism and Mahamudra. The Mahamudra of Drikung Kagyu Order has a method of teaching meditation, which is similar to the method of meditation taught by Zen Buddhism, but not exactly the same. If you practice with the method in Exoteric Buddhism, it will take you three great Asana-khyeyas to achieve. In general, a practitioner who practices Mahamudra usually needs to have good health and open up his central channel before 30 years of age in order to attain achievement. However, Rinchen Dorjee Rinpoche began to practice Buddhism at the age of 38 and attained achievement of Mahamudra at 50 years of age. Hence, the practice of Mahamudra in Vajrayana will enable you to attain achievement quickly, as long as you follow a virtuous Vajra guru, act completely in accordance with the guru’s instructions without adding or subtracting anything, and constantly correct your habits accumulated in your past lives under the guru’s supervision. Rinchen Dorjee Rinpoche often helps people with their sickness, but his health does not deteriorate because of that. Besides, Rinchen Dorjee Rinpoche’s severe scoliosis has no effect on him either. Even Rinchen Dorjee Rinpoche’s  Chinese medicine doctor said that, after taking Rinchen Dorjee Rinpoche’s pulse, Rinchen Dorjee Rinpoche was as healthy as a thirty or forty-year-old person.

The meaning of Mahamudra is not to strike with a big palm, as explained erroneously in some TV programs. It takes a long time to explain its meaning, so it will not be explained today. Mahamudra is also known as the Mahamudra of Ganges. Its practicing method and pith instructions were transmitted to Naropa by Tilopa on the banks of the Ganges River. From the perspective of Tantric Mahamudra, the true transmission of Tantra cannot be accomplished simply by empowerment or mantras. Tantra is divided into several parts. Empowerment is only a part of Kriya Tantra. There are also different stages in Kriya Tantra. Therefore, to truly learn Tantra, one needs a guru to transmit both the pith instructions and the methods of practice.

In last week’s puja, Rinchen Dorjee Rinpoche asked the attendees to focus only on the name of Amitabha Buddha for ten seconds without having other thoughts. Many people indicated that they could not do it. When practicing Exoteric Buddhism in the past, Rinchen Dorjee Rinpoche spent a lot of time every day reciting the Universal Gate Chapter of Avalokiteshvara, 49 times of the Great Compassion Mantra, the Heart sutra, the Ten Small Mantra, 10,000 times of the sacred name of Avalokiteshvara, and sat in meditation. Nevertheless, Rinchen Dorjee Rinpoche felt that he was not able to control his thoughts as mentioned in the Buddhist scriptures. After learning Tantra, Rinchen Dorjee Rinpoche then knew that one will have thoughts as long as he or she breathes. One can only control his own mind and thoughts through the practice of Tantra.

Humans live in the Evil World of Five Turbidities. These include the view turbidity, the affliction turbidity, the life turbidity (not wanting to die) and the living beings turbidity (people being entangled with each other). With heavy karmic obstacles and insufficient virtues, modern people cannot see the Buddha. According to the Buddha, if the mind is pure, the land will be pure. A pure mind does not mean the mind is clean. Nor does it mean that one can live in a rubbish dump as if they were living in the Buddha’s land. The Buddha, when he was bestowing teachings, always used his supernatural power to show the supremeness of the Buddha’s land to the present audience. In other words, people can be here in this world, but they can also enter and see a different space and world. Nowadays we are able to know a three-dimensional space. Japanese scientists have found a five-dimensional space, and they believe there are six and seven-dimensional spaces. They just have not been able to prove it. The depiction of worlds of the ten directions in the Buddhist Sutras means there is a ten-dimensional space. As long as your mind is pure, even though you live in this world, you can see for yourself the space where Buddhas exist at the same time.

The two biggest problems you have now are that you cannot control your mind and you are not able to carry out Buddhism into your daily life so as to change and correct your evil habits and behaviors. To change oneself is the most difficult thing to do in the universe, but it also brings the most virtues. As long as you can completely listen to your Vajra guru, you will obtain the guru’s blessings, and thereby, you will have fewer thoughts, or even no thought at all. Why does Rinchen Dorjee Rinpoche want everyone to attend the weekly puja continuously? In the weekly puja held in Glorious Jewel Buddhist Center, you are enclosed here for two to three hours. During the period you will not do evil in your body, speech, or mind and will have fewer evil thoughts, at the very least. Of course, some people might have evil thoughts, feeling that what the guru said is not of their concern. Having this kind of thoughts is the same as doing evil. You can also feel that your mind is calmer during the weekly puja. In the annual Great Indiscriminating Amitabha Puja for Transcending Consciousnesses sponsored by Glorious Jewel Buddhist Center, there are over 10,000 attendees who sat quietly for so many hours. It is because the guru’s compassion touched and inspired Buddhas and Bodhisattvas to come and calm their minds and prevent them from having so many thoughts. You would not have done so by your effort alone. Furthermore, to practice diligently does not mean to recite a lot of mantras or to do prostration many times every day. It means to concentrate. It is very important not only in Buddhist cultivation but also in your daily life. If you can concentrate, it will be a great help for your work and studies. Will people who concentrate still do something wrong? One does things wrong because one does not concentrate. Rather than sitting in meditation for three hours with many thoughts, it is better to completely concentrate for one second. Rather than reciting the Sutras for many hours with a chaotic mind, it is better to recite the Buddha’s name once single-mindedly.

The reason that a guru gives you blessings is to recharge you. However, you cannot rely on the guru’s blessing for everything. It is fine if you would like to completely rely on the guru except that you have to listen to everything the guru says. His Holiness the Drikung Kyabgon Chetsang, who is a Mahasiddha, is reincarnated eight times, has great blessings, is Rinchen Dorjee Rinpoche’s root guru. Is it okay for Rinchen Dorjee Rinpoche to depend on His Holiness the Drikung Kyabgon Chetsang’s blessings? No. Rinchen Dorjee Rinpoche himself needs to perform retreats and correct his behaviors according to his guru’s teachings. Even when Rinchen Dorjee Rinpoche fell ill, he did not pray to Buddhas, Bodhisattvas, and his guru for help, but practiced diligently.

Buddhism is not separated from mundane affairs. But this is not saying that ordained people can run a business. They are not allowed, and they must observe the ordained precepts. For example, there is a Buddhist temple in southern Taiwan that is selling goods to pay for construction. If the temple administrators do not have the funds to build the temple, they can choose not to build such a large building. They have broken all the precepts. Two years ago, this temple’s depositary of Buddhist texts caught fire. As the depositary of Buddhist texts represents the Buddha Dharma, how could the Buddhist center remain?

It is a good thing for one to be ordained or to cultivate Buddhism. But do not argue with your family members about your Buddhist practice. Several years ago, a disciple’s father opposed the disciple’s practice of Buddhism. Rinchen Dorjee Rinpoche, unlike other people who would ask her to dedicate the merits from her recitation of sutras to her father, told her not to come to pujas for a while. At that time, she cried over this, but she listened to Rinchen Dorjee Rinpoche and stopped coming. In the meantime, Rinchen Dorjee Rinpoche told her that as long as she had faith in the guru, she would certainly be able to attend pujas someday. Sure enough, she now has the consent of her family members to attend pujas. And she also got married. If she had not listened to Rinchen Dorjee Rinpoche and alienated her father at that time, she would have been an unfilial daughter. One, who is not filial, has no virtue. Besides, it is not saying that you should be afraid of your husband or wife. It is the result of the karmic relations of past lives for you and your spouse to be together. Do not argue that you have no idea. The works by the founder of the Drikung Kagyu Order, Jigten Sumgon, are written based on the Ratnakuta Sutra which is for the practitioners of the Bodhisattvas path. In Ratnakuta Sutra, it states that people who have the karmic connection to their spouse should not ignore their spouse’s request and make them unsatisfied. Nowadays, while following the “popular way” of practicing the Bodhisattvas path, some people do not want to sleep with their spouse in the same bed in order to keep their body pure and clean. This kind of behavior is not correct.

There have been fewer and fewer ordained practitioners in present days. In the past, when a master was going to give tonsure to a new person, he would ask the newly inducted ordained person: “Have you repaid your debts of love?” Debts of love here do not refer to the kind of debts of love between men and women. Actually it refers to the debts of love between the inducted ordained person and sentient beings. If the debts of love had not been repaid, he or she would not be tonsured. But nowadays, no one asks the question anymore. As it was prophesied in the Sutras, the number of ordained people is decreasing. It is really rare to have people who would like to be ordained. There was a person who came to implore Rinchen Dorjee Rinpoche to let him become ordained, but Rinchen Dorjee Rinpoche did not dare to consent. As Rinchen Dorjee Rinpoche had not become ordained himself, Rinchen Dorjee Rinpoche did not dare to give ordination to people. Other people would go ahead and do it anyway. That kind of action will definitely lead to karmic effects. Rinchen Dorjee Rinpoche dared not to do so because the precepts of Tibetan Buddhism are very strict. After receiving the Bodhisattva precepts, many people would burn three marks on their body. However, there is no requirement of burning marks recorded in the Sutras. The practice was invented later. There is also no burning mark on Rinchen Dorjee Rinpoche’s body. The most important point of learning Buddhism is not one’s appearance; instead, it is whether your mind is the same as the Buddhas and Bodhisattvas’minds.

A human’s mind is constantly moved and affected by its environment. The five sense organs always look for stimuli. Therefore people feel bored, and always want to do something. They cannot get used to a calm mind. In fact, when your mind is not affected by the environment, and you are the master of it, you will be indescribably at ease. If you are not able to attain that calm mind yet, the simplest way for you to make progress is to listen to your guru, practice based on the Buddhas and Bodhisattvas’ teachings, and carry out Buddhism in your life.

What Buddha told us is certainly true. According to Buddhist scriptures, Mount Sumeru is surrounded by four dvipas (islands) which are dwelt by human beings. The human beings living on the earth belong to the Southern dvipa where there is more suffering than happiness. Therefore only the human beings of the earth have the opportunity to learn Buddhism. Those human beings living on other dvipas will live for at least 1,000 years beause they have many blessings. Since they live in joyful places, they do not want to practice Buddhism, so, there is no Buddhism in those places. Not long ago, scientists also found that there is a planet like the earth located behind the Sun. The planet may have human beings living on it. What stated in the Buddhist scriptures is all true. It is just that the human beings have not had the blessings to see it. It is very difficult for those who have too much good karma or money to practice Buddhism. This is exactly like the phrase mentioned in Buddhist scriptures, “wealthy and noble people have difficulties to practice Buddhism”. His Holiness the Drikung Kyabgon Chetsang had told a rich Taiwanese several times to go to a retreat in India. But this rich man always said that he was very busy and had to take care of more than 3,000 employees, so he could not take off and go on a retreat. This is an example showing that it is very difficult for wealthy and noble people to practice Buddhism. He owned such a big business because of his good karma accumulated from his previous lives, but it is such a hindrance for him to practice Buddhism. Truthfully, could he perform the retreat? The answer is that he could definitely do it as long as he makes up his mind. Everything could be carried out as long as your guru has said so. It is you who fail yourself, not Buddhas. Simply speaking, your achievement depends on your sincere mind. “Sincerity” means to listen to your guru’s instructions and act accordingly.

Some people asked why Buddhism declined in India although it was there Buddha Sakyamuni established Buddhism. Also, some people thought that Buddhism declined because Tibetan Buddhism combined with some rituals of  Hinduism. In fact, the main reason was because of the Indian Caste System. All sentient beings are equal in Buddhism, but the Caste System has existed for a long time in India. The four social classes are defined clearly in the Caste System. As a Harijan (Outside class system – known as ‘Untouchable’), you will be forever in this level and be condemned to a lower class of work for generations. There are even different levels between sanitary workers on streets and the servants who work in dwellings. You can’t change social classes in the Caste System even if you work very hard. Two years ago, Indian doctors went to the street to protest university quotas for people in lower castes to study medicine in India. Only two upper castes have the opportunity to study medicine at higher caste universities. An Untouchable can never have a respectful job, such as a doctor. It’s easier for the government to rule in such a system. On the contrary, there is an equal chance in Buddhism that Harijans can attain Buddhahood through practicing Buddhism. This kind of teaching is not preferred by those who rule. The concept of Caste System, which divides ppeople, does not conform to Buddhism, which teaches that all sentient beings are equal. Therefore, Buddhism gradually declined in India.

The other reason for the decline of Buddhism in India is the arrival of Islam. In the pre-modern world, the farthest place for Buddhist expansion was Turkey. Previously, Afghans had believed in Buddhism too, and they had the biggest standing Buddha statue in the world. But now, they converted to Islam. Moreover, the Taliban destroyed the standing Buddha statue. Soon after, the regime also collapsed. In Buddhism, causal conditions are often stressed. In an area, if there is nobody wants to be a Buddhist, then, that area has no causal conditions for Buddhism to exist there. Buddhism is different from other religions that are eager to convert others. One is that Buddhism emphasizes casual conditions. That is, whether a person learns Buddhism or not depends on the casual condition and virtues of that person. On the other hand, it is feared that people may plant the seed of slandering Buddha and fall into hells. Right now, Buddhism is prevailed in China and Japan because of their cultural background. The theory of Buddhism is more accepted for Chinese people. Buddhism teaches people to be obedient to their parents. This is the same concept of filial piety that East Asian people believe. But people from the West do not agree with that. Besides, Buddhism teaches that Buddhists must respect their rulers. This point of view was welcomed by the Chinese Emperors of all dynasties. Twenty years ago, many religious groups took part in the Tiananmen square protests, but only the Buddhists did not participate. Currently, Buddhism is prosperous in China. Rinchen Dorjee Rinpoche always thinks things over many times before doing anything. Similarly, Buddhism teaches people that they must think thrice. Likewise, Chinese proverb tells us to think thrice before you act. Do not impulsively act because everything has a cause and effect. The reason you act impulsively is that you are afraid of being harmed.

You would get an effect from what you have done before. Your future could be changed by what you are doing now. While Buddha Sakyamuni was in this world, Buddha did not permit disciples to read their fortunes. Because your fortune is just the manifestation of empirical results accumulated from your previous lives, which are not necessarily permanent. Someone is born susceptible to cancer due to genetics, but they might not get cancer. Why? If one has done lots of good deeds, he can change his life and limit karmic retribution of past evil deeds. That is why the Buddha told us not to predict the future. If Rinchen Dorjee Rinpoche were not able to solve his own cancer, he would not be qualified to be a Rinpoche.

It is hard to attain a human body. Hinayana practitioners do not want any afflictions and they regard the body as a trouble so they don’t treasure their bodies. They even do not make Buddha beads or cook. Casting this in a polite way, they give others the chance to gain virtue by making offerings to them. Mahayana practitioners think that the body is an important Dharma tool, but they do not know how to protect their body. In Confucianism, your body comes entirely as a gift from your parents, so you cannot arbitrarily harm it. Those who commit suicide often say, “It is my body and not your business.” Who says that? Your life is given to you by your parents. To commit suicide is to kill a human. Think for a moment; is the crime of killing people serious? Do not think that if I commit suicide, I just kill myself. In Hinayana Buddhism, it says that a person’s suicide is the same as a murder. From the standpoint of Mahayana Buddhism, the body is a Dharma tool for cultivating Buddhism, and one’s suicide is to destroy the Dharma tool. It is clearly indicated in Vajrayana that the human body is the Mandala of Hundreds of Peaceful and Wrathful Deities. After one is born,  Hundreds of Peaceful and Wrathful Deities will enter one’s body. An example of a peaceful diety is Gentle Yidam as Buddha Sakyamuni. An example of a wrathful diety is Fighting Yidam. If you commit suicide, you have destroyed your own Mandala. The karma retribution is to fall down into the hells without respite in Avichi Hell. You must not commit suicide! Once, Rinchen Dorjee Rinpoche transferred the consciousness of a ghost who died from suicide. The image was appalling. There wasn’t any light in the isolated room. Although there were lots of ghosts in the room, this male ghost could only see himself and felt very lonely. He repeated the last moments before his death over and over again. For those who jumped from a building, they would repeat this action of jumping off the building again and again. Even Rinchen Dorjee Rinpoche felt so terrible, not to mention the persons themselves. If one died from suicide, one would suffer in the Hell Realms for thousands of years unless being saved by a Vajra guru. After Rinchen Dorjee Rinpoche saw the terrible scene, he realized how horrible suicide is and repeatedly advised people not to commit suicide. You must tell others how dreadful suicide is. Do not tell people after bad things happen, because sometimes this cannot wait. Moreover, we do not just tell people that they should think it over and expect that they will not commit suicide.

As a matter of fact, it is your blessings that Rinchen Dorjee Rinpoche continuously points out your faults. When Rinchen Dorjee Rinpoche started to learn Buddhism, he had no such guidance from his guru, His Holiness Drikung Kyabgon Chetsang; but Rinchen Dorjee Rinpoche would be tested from time to time. Tantric methods will not be transmitted to those who are not appropriate Dharma vehicles. Don’t be confused and think that you have learned tantric practice when you have only received empowerment and teachings from Tibetan gurus or Rinpoches. In fact, to be a qualified tantric practitioner, it would usually take 10 years practice of Exoteric Buddhist theories, unless you are a great Dharma vehicle. Tantric practices include Kriya and Upa, and they are further divided into different stages. Some  Rinpoches, in fact, did not learn true tantric methods. His Holiness the Drikung Kyabgon Chetsang once said that some of the pith instructions were hidden in the scriptures. Without receiving direct pith instructions from the guru, the disciple simply would not know how to cultivate their practice properly. To protect people from false teachings, the Buddha lays some useful guidelines such as, “Rely on the Dharma instead of the one who teaches”, “Rely on the truth instead of speech”. In Buddhism, no one should be a martyr for the Dharma. If the guru passes away, one should continue to follow and practice the teachings. Vajrayana gurus and disciples are connected through their minds, and their endeavors are for the benefit of sentient beings. Relying on the truth refers to the principle that a practitioner ought to act in accordance with the truth, rather than follow someone who has only good oratorical skill.

Tibetans know that it is very rare that a lay practitioner can attain the level of Rinpoche, and they respect such true practitioners. In contrast to the other lineages of Tibetan Buddhism, some distinguished practitioners of Drikung Kagyu Order have been able to attain the Rinpoche in their current lifetime, whereas, the other lineages barely have one. Tenzin Nyima Rinpoche and Yunga Rinpoche, who are the gurus of Rinchen Dorjee Rinpoche, as well as Drubwang anRinpoche are such practitioners of the Drikung Kagyu. Rinchen Dorjee Rinpoche, as a lay practitioner, also achieves the level of Rinpoche in this present life. His attainment is a result of practicing through extreme hardship and suffering.

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Updated on October 13, 2011