His Eminence Rinchen Dorjee Rinpoche Presides over the Guru Yoga Puja, the Thousand-Armed and Thousand-Eyed Avalokiteshvara Puja, and the Chod Puja to Perfect Completion

On August 15th and 16th, His Eminence Vajra Guru Rinchen Dorjee Rinpoche presided over the auspicious Guru Yoga Puja, Thousand-Armed and Thousand-Eyed Avalokiteshvara Puja, and Chod Puja at the Glorious Jewel Buddhist Center in Kyoto, Japan. A total of more than 270 people attended this auspicious puja together, including believers from Japan, India, and Taiwan as well as disciples from Japan, Mainland China, and Taiwan. Since the consecration of the Kyoto Glorious Jewel Buddhist Center in may of 2008, Rinchen Dorjee Rinpoche has held this auspicious puja there every year on the day of the Daimonji Festival, the memorial ancestor worship day for the people of Kyoto, using the pure Dharma to help the countless sentient beings of the Six Realms to leave suffering and obtain happiness.

His Eminence Rinchen Dorjee Rinpoche performed the auspicious Dharma for two days in a row, covering a total of three different Dharma methods. The Guru Yoga on August 15th allowed the attendees to accumulate enough good fortune to go on to participate in the pujas held the following day. The purpose of the Thousand-Armed and Thousand-Eyed Avalokiteshvara Puja held on August 16th was to help all sentient beings form an affinity with Bodhisattva Avalokiteshvara and pray for the Bodhisattva’s help. This Dharma method was performed in preparation for the Chod Puja, which was held afterward so that the sentient beings of the Six Realms could be reborn in the Virtuous Realms and be liberated from the suffering sea of reincarnation. We are grateful to His Eminence Rinchen Dorjee Ripoche for performing the Dharmas in proper sequential order, thereby allowing all of the attendees to rapidly accumulate merits, good fortune, and resources for practicing Buddhism so that they could possess causes and conditions to obtain help from the Dharma on behalf of sentient beings.

On August 15th at 2:00 in the afternoon, His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne to perform the Guru Yoga. Before he began, the guru taught the attendees the true concepts of Buddhism, gave an introduction to the origin of Tibetan Buddhist teachings, and revealed the importance of making offerings to the guru and of the auspiciousness of the Guru Yoga.

Rinchen Dorjee Rinpoche said, “Many believers—whether from Taiwan, Japan, or Korea—have a skewed view of Buddhism. Shakyamuni Buddha was born 2500 years ago. India at the time was a land of many religions. Followers of modern-day Taoism, Hinduism, Sikhism, Catholicism, Protestantism, or the shrines worshiped in Japan all believe that worshiping their respective deities will allow them to go to their particular religion’s ‘Heaven.’ Furthermore, all of those religions’ believers pray to their god or gods for well-being, happiness, love, wealth, health, and power. Throughout human history, however, there has been a continued occurrence of wars, disasters, and disease. Despite the advancement of science and the investment of a large amount of resources, efforts to change humanity’s situation and obtain happiness have failed over and over. Everyone feels insecure when it comes to his or her future, because no one knows what is going to happen.

“Shakyamuni Buddha practiced and attained Buddhahood as a human being. The Buddha then left the method of attaining Buddhahood and His wealth of experiences for humanity to learn from. Shakyamuni Buddha also once taught that all sentient beings possess the conditions for attaining Buddhahood; we simply must be willing to learn and practice in accordance with these methods. If we do so, we are sure to attain Buddhahood in some future lifetime. Thus, Buddhism does not simply involve praying for protection and blessings; the Buddha is a guide teaching us what to do and how to do it. However, we ourselves must be the ones to act. The most important element of our Buddhist practice is to change our preconceived notions and self-righteousness so that we, and all other sentient beings, can live blissfully in the future.

“How do we know whether the Dharma being transmitted to us is real or fake? In Buddhism we speak of compassion, so anyone transmitting the Dharma should teach you not to harm any sentient beings. Furthermore, because propagators of Buddhism must observe many precepts, they are sure to teach you not to violate any laws set by the local government. If they are genuine Buddhist practitioners, they are certain to teach you to be less greedy, to reduce your hatred of other sentient beings, and to believe in cause and effect. A true teacher of the Dharma must instruct you to have a profound belief in the existence of reincarnation and, in this lifetime, to accomplish preparation for the happiness of your future lives.”

Next, Rinchen Dorjee Rinpoche taught about the origin and teachings of Tibetan Buddhism. “Tibetan Buddhism is an amalgamation of traditional Chinese Buddhism and Indian Buddhism. 1400 years ago, a Tibetan king invited Padmasambhava to Tibet to propagate Buddhism. At the time a Zen master had arrived in Tibet from China. Debate ensued among the Tibetan king’s advisers over whether Tibet should adopt Buddhism from China or Buddhism brought by Padmasambhava from India. So the king asked Padmasambhava and the Chinese Zen master to hold a debate on Buddhism in front of the public; the result was, Padmasambhava’s arguments were much more profound than those of the Zen master from China. Thus, the teachings of Padmasambhava were transmitted in Tibet down through the ages.

“Exoteric Buddhism, which comprises all of the theories and sutras spoken by the Buddha, was integrated in Padmasambhava’s teachings. It can roughly be divided into such sects as Pure Land Buddhism, Avatamsaka Buddhism, Zen Buddhism, and Tiantai Buddhism. Exoteric Buddhism involves Buddhist theories, but in order to implement the Dharma, help oneself to attain Buddhahood, and help sentient beings, one must learn Tantra. Padmasambhava’s teachings were based in Exoteric Buddhism; only after practicing that for ten years can one begin to learn Tantra. Because historically Tibetan Buddhism never used to be transmitted to outside areas, it is very easily misunderstood. This has also led to certain people taking advantage of its perceived mysteriousness, to go and do bad things.

“These days, in bookstores in Japan, it is possible to buy works written by what Japanese people think of as experts on Tibetan Buddhism. However, what these books contain is actually just common knowledge; it does not include the correct methods for practicing Tantra. Tantra is not publicly transmitted. Shakyamuni Buddha once mentioned in the sutras that if certain methods did not suit certain people, then those methods could not be transmitted to them. Because Tantra is not publicly transmitted, it is widely misunderstood. People are very curious; even when they obviously are not able to learn Tantra, they still want to know what it is. As such, they very easily give rise to a lot of unnecessary misapprehensions. An analogy would be that a PhD’s accumulated knowledge would seem like a sort of secret to an elementary school student. Thus, you should not think that just because you have a respectable social status or are well-read, it means that you can understand Tantra on your own. If you have not learned Tantra step by step in the proper sequence, you cannot possibly comprehend it.

“Tibetan Buddhism is divided into four major Orders, one of which is the Kagyu. The Kagyu Order is in turn subdivided into many Lineages, and the one that was transmitted to me is the Drikung Kagyu. The other major Orders include the Nyingma, the Sakya, and the Gelug. In each Order, those who can propagate the Dharma are called ‘Rinpoches.’ Most Rinpoches are reincarnated. However, last year the Dalai Lama and the throne holders of the other Orders got together for a meeting at which it was decided that no more reincarnated Rinpoches would be authenticated from then on. Now every Order’s official website includes photographs of the Rinpoches it has authenticated. Besides all of these reincarnated Rinpoches, there are also a small number of Rinpoches who have attained fruition from cultivation in this very lifetime.

“The history of the Drikung Kagyu Order is more than nine hundred years long. Its patriarch was Lord Jigten Sumgön, and the Lineage has been passed all the way down to the thirty-seventh and current throne holder, His Holiness the Drikung Kyabgon Chetsang. In Tibetan Buddhism, every Rinpoche who ventures forth to propagate Buddhism must be able to show believers a clear connection to his or her Dharma Lineage. It is not enough to simply have had a photograph taken with the throne holder of a certain Order; people who claim authenticity based on that alone are frauds.

“My guru is the thirty-seventh throne holder of the Drikung Kagyu Order, His Holiness the Drikung Kyabgon Chetsang. This is publicly acknowledged. Whenever I come to Japan to propagate Tibetan Buddhism, I am faced with many obstacles and difficulties, because Japanese people are trained from an early age not to trust foreign concepts, and have a deep fear of religion. However, I myself have changed in this lifetime through my practice of Buddhism, and have used the Dharma to help many suffering sentient beings. So although it might not be easy to propagate Buddhism in Japan, as long as I am still alive I will continue to do it, for I do not want anyone to commit evil acts in the name of Tibetan Buddhism.”

His Eminence Rinchen Dorjee Rinpoche then spoke about the importance of making offerings to the guru and the auspiciousness of the Guru Yoga. “From a secular standpoint, whenever you go to see an elder or a VIP, you usually bring with you a small present to show your sincerity. From a Buddhist point of view, if we are able to enjoy relative affluence in this lifetime, it is because we must have made offerings and given alms in our past lives. Thus, the good fortune that comes of making offerings and giving to charity is like money saved up over the course of many lifetimes. However, even money you have saved up can run out, so in this lifetime you must continue to make offerings and give to charity so that you can replenish your good fortune.

“The point of performing the Guru Yoga is to allow you all the opportunity to accumulate good fortune so that you can practice Buddhism in this lifetime, and in your future lives, and eventually attain Buddhahood. The ritual being performed today comprises elements from both Exoteric Buddhism and Tantra. Because you do not yet possess the root capacity to learn Tantra, I will not explain those parts to you. I will, however, do my best to explain Exoteric Buddhist parts, in the simplest terms I can. The purpose of today’s Dharma is to make offerings to the lineage gurus of the Drikung Kagu Order. The reason we should make offerings to the gurus is that by living in this day and age, we do not have the good fortune to listen directly to the Buddha’s teachings; as such, all of of the Dharma is passed on to us by way of our gurus. As with learning anything else, we must start by making offerings to our teachers.”

Next, His Eminence Rinchen Dorjee Rinpoche instructed the attendees to open their Dharma texts. After reciting the text once, the guru continued explaining its meaning to everyone.

Rinchen Dorjee Rinpoche said, “Before practicing any Dharma, you must first give rise to an aspiration. An aspiration is your motive for participating in the puja. The type of aspiration mentioned in today’s Dharma text is called ‘uncommon,’ which means it differs from that written in other Dharma texts. The purpose of giving rise to an aspiration is to enable ourselves to practice Buddhism in the future and become liberated from reincarnation, so its content is rather different. The first line reads, ‘May liberation come to all my wrathful enemies, all demons that would harm me, and all those that would hinder me and other sentient beings from being liberated from life and death, as well as all mother sentient beings in the entire void and universe that are benevolent toward us (including the Hell Realm, the Hungry Ghost Realm, the Animal Realm, the Human Realm, the Asura Realm, and the Heavenly Realm).

“In Taiwan I saw a news story about a dog whose owner took it to a seaside fish market. A pair of fish had dropped onto the ground, and next to them were some puddles of water. The dog used its nose to splash water onto the fish over and over. This continued for a few minutes, and the dog even walked up to the fish and pushed at them with its nose to see if they were still alive or not. When I read about this, it occurred to me that this dog had more compassion than many humans. If a human saw a living fish on the ground like that, the first thing he or she would do would be to pick it up, and then take it home, kill it, and eat it. Thus, humans are worse off than dogs.

The words I mentioned from the Dharma text just now are meant to help our enemies and all sentient beings in the universe to leave suffering far behind so that they might attain Buddhahood in the future. The point of giving rise to an aspiration is not to seek personal protection or good health; rather, it is done in the hope that any sentient beings that would harm us will be able to attain fruition as a Buddha some day. This is the essence of the Dharma.”

His Eminence Rinchen Dorjee Rinpoche instructed the Japanese and Taiwanese attendees to recite from the Dharma text in Japanese and Chinese, respectively, and to clasp their palms together while doing so. The guru then continued to perform the Dharma and explain the contents of the Dharma text.

“The lines at the end of the Dharma text contain three verses: First, from now until our attainment of Buddhahood, we vow to perform virtuous acts in body, speech, and mind; second, until we die in this lifetime we vow to perform virtuous acts in body, speech, and mind; and the last verse says that from right now until this time tomorrow, we vow to perform virtuous acts in body, speech, and mind. If you want to attain Buddhahood, you should recite the first verse; if you hope to avoid disasters and sickness over the next ten years, you should recite the second verse. I imagine for the majority of Japanese, it is enough just to recite the third verse, because they should be able to manage not eating meat for a day—and this includes seafood. They should also be able to manage not smoking, not drinking as much, not cursing people, not uttering ugly words, and not deceiving people, in thoughts as well as in deeds. If you cannot even succeed in refraining from doing these things, then you should not recite any of it.

“Tibetan Buddhism is quite democratic. Let me reiterate: If you want to attain Buddhahood, recite the first verse; if you hope to avoid calamities and reincarnate as a human in your future lives, recite the second verse; if you just want to be a completely good person for a day, then just recite the third verse. As long as you recite it, the Buddhas, Bodhisattvas, ghosts, and your ancestors will all hear you. Of course you don’t have to recite it; all that will happen is that your ancestors will get angry. Recite if you want; I will not force you to. Buddhism is nothing like your superstitious preconceived notions; it is even more democratic than elections are these days in that it does not deceive people the way some politicians might.

Next is an explanation of the Uncommon Refuge Prayer. What does ‘refuge’ mean? Whatever you learn, you need a teacher to teach it to you, and you need a method by which to practice it. This is the definition of taking refuge. Once you have recited the Uncommon Refuge Prayer, it means you will, at some point in your future lives, attain Buddhahood. The next part is the Common Aspiration; that is, the aspiration that is common to both Exoteric Buddhism and Tantra. After that is the Common Refuge Prayer, which again includes those ways common to both Exoteric and Tantric Buddhism. Following that is a section about the Four Immeasurables and the practice of benevolence, compassion, empathetic joy, and equanimity. These are just referring to taking refuge and aspirations; a more detailed explanation of what they involve would take a long time.” His Eminence Rinchen Dorjee Rinpoche then led the attendees in a recitation of the Dharma text, including the Seven Branch Offerings Prayer and so on. His Eminence Rinchen Dorjee Rinpoche then began to perform the Guru Yoga, imploring Lord Jigten Sumgön and the lineage gurus to approach the mandala to receive offerings.

The disciples implored His Eminence Rinchen Dorjee Rinpoche to offer the mandala, imploring the Dharma from the guru on behalf of sentient beings. After the Mandala Offering Ritual, His Eminence Rinchen Dorjee Rinpoche continued to perform the Dharma and led the attendees in a recitation of the Legend of Ten Directions and Three Times, as well as the chanting of Lord Jigten Sumgön’s mantra. Rinchen Dorjee Rinpoche said, “These lines of text sing praise to the Three Jewels as well as the blessings we receive from them which allow us to practice the Dharma. A Buddhist mantra embodies the yidam’s aspiration, compassion, and practical experience, as well as the power of the blessings bestowed upon the people chanting it. Blessings are bestowed so that we can eliminate things or people that hinder our Buddhist practice.

“People who truly take refuge and vows to do good deeds today can, by way of today’s offerings, obtain a chance of not falling into the Hell Realm, the Hungry Ghost Realm, and the Animal Realm after this lifetime; furthermore, they can stop all of the illnesses, demons, and other hindrances from occurring in their environment. In the Dharma text there is mention of praying to the Dharma to eliminate all enemies and hindrances, with emphasis placed on how helpful this can be for Buddhist practitioners. Thus, different amounts of good fortune will be obtained depending on whether you vow to constantly do virtuous deeds throughout your future lives until you attain Buddhahood, to do so only over the course of this lifetime, or to do so just for one day. This is cause and effect, and is the source of a guru’s wisdom. If I were to tell you right off the bat what you can expect to get, you would make up a huge vow and use it to deceive the Buddhas and Bodhisattvas. If your vow is to do virtuous deeds for a single day, then you will only gain one day’s worth of longevity, wealth, and good fortune.”

His Eminence Rinchen Dorjee Rinpoche continued to perform the Dharma. In the process, the guru performed the Tsok Ritual, during which each of the attendees received offerings that had been blessed by His Eminence Rinchen Dorjee Ripoche as well as the rare and auspicious causal condition to dine with the Buddhas and Bodhisattvas.

Next, His Eminence Rinchen Dorjee Rinpoche personally led the attendees in a compassionate recitation of the Auspicious Dharmadhatu Prayer, praising and expressing gratitude for the gurus’ boundless benevolence. Upon the perfect completion of the Guru Yoga, His Eminence Rinchen Dorjee Rinpoche led the attendees in a recitation of the Dedication Prayer and said, “If, in this lifetime, you believe in Amitabha Buddha, stop killing, and have recited the Aspiration Prayer for Rebirth in Amitabha’s Pure Land, there is a chance that you will obtain the path to Amitabha’s Pure Land. Between birth and death, every person in the mundane world spends a lot of time studying, earning money, and seeking happiness. However, no one has ever just calmed down and contemplated his or her death. We’re all going to die some day, and Buddhism is absolutely able to help us die without having to go through mental or physical suffering. How can this be proved? If any Japanese believers here wish to know, you are welcome to implore the Dharma from me. If you have read stories of how I have liberated sentient beings, you will know that the Dharma can help people pass away without having to suffer very much.”

His Eminence Rinchen Dorjee Rinpoche recited the Aspiration Prayer for Rebirth in Amitabha’s Pure Land, uttering each syllable in a deep and resonant voice with the fervent hope that all sentient beings can be liberated from reincarnation. The guru recited the compassionate aspiration to help alleviate their suffering, his words filling the Buddhist Center and the limitless void. His Eminence Rinchen Dorjee Rinpoche is so compassionate and relentless in relieving the suffering of sentient beings that he could not help but get choked up and shedding tears while reciting the prayer. All of the attendees received His Eminence Rinchen Dorjee Rinpoche’s extremely auspicious blessings. Shaken by the guru’s compassionate, awe-inspiring power, they were all moved to tears.

Upon the perfect completion of the Dharma, His Eminence Rinchen Dorjee Rinpoche said, “Tomorrow I will perform the Thousand-Armed and Thousand-Eyed Avalokiteshvara Dharma. In this chaotic age, we have great need of Thousand-Armed and Thousand-Eyed Avalokiteshvara’s help. After performing this Dharma, I will then perform the Chod. To liberate the deceased in the month of August is mentioned in the sutras; as such, it gradually became a custom in Chinese Taoism, in Japan, and even across the rest of Asia. According to the sutras, liberating one’s ancestors cannot be accomplished simply by burning blocks of wood or sweeping their graves.

“I have come in contact with various religions, and only Buddhism can genuinely help the deceased. Many people think that liberation for the deceased has nothing to do with them; they think it is simply a ritual and a custom. However, this, too, is in fact a form of cultivation. These days not very many practitioners left are still able to perform the Chod which I will perform tomorrow. Even those who understand it tend not to truly be able to benefit sentient beings with it, because it is very difficult to master the Chod. Furthermore, only a practitioner who has cultivated to a level of extreme compassion can perform this Dharma.”

Rinchen Dorjee Rinpoche said, “The point of performing the Guru Yoga today was to help everyone accumulate good fortune so that you may continue to participate in the puja tomorrow. In Buddhism, it is not easy to encounter such a special and auspicious Dharma in this lifetime. In my own experience, nothing in this world is more important than Buddhism. I run a business, too; I also have a family. However, Buddhism has never stopped me from doing business or taking care of my children. For those who have attended today but do not attend tomorrow, it means they do not have sufficient good fortune.”

Upon the perfect completion of the puja, the disciples stood in unison to express their gratitude for His Eminence Rinchen Dorjee Rinpoche’s teachings and performance of the Dharma, and paid reverent homage as the guru descended the Dharma throne.

At 2:00 in the afternoon on August 16th, His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne and gave a detailed introduction to Bodhisattva Avalokiteshvara before performing the Dharma. The guru also explained the reasons for performing the Dharma method of Bodhisattva Avalokiteshvara before performing the Chod.

Rinchen Dorjee Rinpoche said, “Today I will be performing two different Dharmas. The first one is the Avalokiteshvara Dedication Prayer of Rapid Attainment of Great Bliss. If you wish to practice Buddhism, you must start by learning to be compassionate. Of Buddhas and Bodhisattvas introduced by Shakyamuni Buddha, Bodhisattva Avalokiteshvara is the one that represents compassion. Of the sutras expounded by Shakyamuni Buddha, the Universal Gate Chapter gives a special introduction to Bodhisattva Avalokiteshvara. Before I relate this to you, I will first give a brief introduction on what compassion is. Compassion ( cibei ) is a term especially used in Buddhism; it is not mentioned in other religions, nor do their practitioners endeavor to cultivate it. Compassion ( cibei ) is a combination of two different aspects: ci, which means exchanging the good things you have for the bad things possessed by sentient beings; bei is the ability to help sentient beings to leave the suffering sea of reincarnation and be reborn in the Pure Land.

“Compassion does not distinguish between people, affairs, or things. It has a different standard from that of being a good person and doing good deeds; these are things people should do in any case, but it is very easy to limit to fixed objects. The Universal Gate Chapter gives an introduction to how Bodhisattva Avalokiteshvara helps suffering sentient beings. According to what is written in the sutra, Bodhisattva Avalokiteshvara is an emanation of an ancient Buddha, and attained Buddhahood prior to this round of human history. In the current cycle of human history, only Shakyamuni Buddha has attained Buddhahood. According to the sutra, a total of seven Buddhas will attain Buddhahood on Earth, and Shakyamuni Buddha is the fifth one.

“After attaining Buddhahood, Bodhisattva Avalokiteshvara saw that there were still many sentient beings trapped in the suffering sea of reincarnation, so transformed from a Buddha to a Bodhisattva. In the sutra it is written that Buddhas primarily help Bodhisattvas attain Buddhahood, while Bodhisattvas primarily help ordinary people leave reincarnation behind to set foot upon the path to Buddhahood. In simple terms that you can understand, there are many different kinds of teachers; professors teach PhD graduate students, while an elementary school student must learn from an elementary school teacher. Not very many people in this world become PhD students, but there are a great many elementary students. Even though you all think you have learned a lot of things, in the Buddhas’ and Bodhisattvas’ eyes people who do not practice Buddhism are like elementary school students.

“Bodhisattva Avalokiteshvara is a Mahasattva, the term used for Bodhisattvas that have attained the Tenth Ground and beyond. The Avatamsaka Sutra teaches ordinary people how to cultivate from an entry-level Bodhisattva to a Tenth Ground Bodhisattva. Bodhisattvas of the Tenth to the Sixteenth Ground are also called Dharmakaya Bodhisattvas, and reaching the Seventeenth Ground means the Bodhisattva has attained the fruition of Buddhahood. Thus, attaining Buddhahood is an endeavor of many lifetimes, and requires diligent cultivation in each of them; you cannot become a Buddha simply because you understand a bit about the sutras. You have the causes and conditions to come in contact with the Dharma in this lifetime because you practiced Buddhism in your past lives.

“The character guan in the Chinese translation of Bodhisattva Avalokiteshvara’s name Guan Shi Yin does not mean seeing with the eyes; it means looking at the world with the mind. This involves viewing the world’s suffering from the state of Samadhi. The character shi refers to all worldly sentient beings that have not yet left reincarnation. The last character in the Bodhisattva’s name, yin, is the sound of all sentient beings earnestly praying to Bodhisattva Avalokiteshvara. In the sutra it is written that in the universe, humans on Earth have the keenest sense of hearing; thus, the Dharma is transmitted by way of language here on Earth.

“Bodhisattva Avalokiteshvara appears in many different forms in the mundane world. Today I will perform the Eleven-Facited Thousand-Armed and Thousand-Eyed Avalokiteshvara Dharma. In the sutra it is recorded that Bodhisattva Avalokiteshvara once made a vow to liberate all sentient beings from the suffering sea of reincarnation, and that if the Bodhisattva failed, the Bodhisattva’s head would shatter into eleven pieces. After helping sentient beings for a very long time, Bodhisattva Avalokiteshvara saw that many of them still had no way of becoming liberated from reincarnation, so felt guilty of violating the oath the Bodhisattva had made. As a result, Bodhisattva Avalokiteshvara’s head split into eleven pieces. After learning of this, Bodhisattva Avalokiteshvara’s guru Amitabha Buddha felt Bodhisattva Avalokiteshvara’s compassion, so helped the Bodhisattva transform into a yidam with eleven heads and forty arms. In the palm of each hand was an eye, and each hand held a Dharma vessel. This is because there are too many sentient beings in the suffering sea of reincarnation, and they all need the help of the Dharmakaya of Thousand-Armed and Thousand-Eyed Bodhisattva Avalokiteshvara.”

Before performing the Chod, Rinchen Dorjee Rinpoche chanted Bodhisattva Avalokiteshvara’s mantra and implored Bodhisattva Avalokiteshvara to help all sentient beings of the Six Realms that are trapped in reincarnation. “As is written in the sutra, Bodhisattva Avalokiteshvara has a very deep affinity with humans on earth. I would even go so far as to say that every human is certain to have had contact with Bodhisattva Avalokiteshvara in a past life. It would take more than a minor kalpa to explain the secret meaning of Bodhisattva Avalokiteshvara’s mantra, even with the Buddha’s wisdom. To give you an overview of it, however, this mantra embodies all of Bodhisattva Avalokiteshvara’s compassion, merits, and Dharma activities. In a moment, while I lead you in a chanting of the mantra, you should give rise to compassion and mercy for all of the sentient beings that still have not been freed from the suffering sea of reincarnation. You also should maintain a repentant mindset.”

His Eminence Rinchen Dorjee Rinpoche began to perform the Dharma and led the attendees in a chanting of the Great Six-Syllable Mantra. Upon the perfect completion of the Dharma, the guru said, “The most important purpose of the Dharma we just performed is to help all sentient beings so that they might form an affinity with Bodhisattva Avalokiteshvara. In the sutra it is written that if no affinity exists between a sentient being and Bodhisattva Avalokiteshvara, then the Buddhas and Bodhisattvas cannot help that sentient being even if They wanted to. For this reason, we implore Bodhisattva Avalokiteshvara for help on behalf of all sentient beings. The Japanese believers present might not be able to keep up with the speed at which we chant. The sentient beings we help include our own relatives as well as all the people we do not know personally; we must pray for blessings even on their behalf. Many people think they will be alright on their own, but in fact, everything that happens on Earth and throughout the universe is directly or indirectly connected to us. Thus, the point of this hour or more prior to performing the Chod is to prepare for it.”

At 3:20 in the afternoon on August 16th, His Eminence Rinchen Dorjee Ripoche ascended the Dharma throne to personally preside over the auspicious Drikung Kagyu Chod, and to speak about the Chod’s rarity and the auspicious help sentient beings can obtain from it.

His Eminence Rinchen Dorjee Rinpoche said, “The Chod is one of the Eight Sadhanas in Tantra. The fact that it is a Sadhana means that if a practitioner specializes in performing the Chod in this lifetime, he or she is certain to become liberated from life and death. In the Dharma text it is written very clearly that practitioners cannot wear any protective devices or Buddhist icons while performing the Chod. During the Chod, the presiding guru makes an offering of his or her body, blood, and flesh to all the Buddhas and Bodhisattvas on behalf of all sentient beings. The guru also does this to give alms to sentient beings on behalf of all sentient beings, especially those in the Ghostly Realm. These days there are not many practitioners in the Four Great Orders who are still able to perform the Chod, and no one can do so publicly in front of so many people.

“To be able to perform the Chod, one must first practice Exoteric Buddhism for at least ten years, and then cultivate the Four Uncommon Preliminary Practices for three years. The Four Uncommon Preliminary Practices include making one hundred thousand full prostrations and chanting the One-Hundred Syllable Mantra, the Mandala Offering, and the Guru Yoga, each one hundred thousand times. Next, the practitioner must go into retreat to cultivate a yidam, which usually means practicing the Dharma of Bodhisattva Avalokiteshvara. While in retreat, the practitioner must chant the Great Six-Syllable Mantra one million times. Going into retreat means remaining in a prescribed location without ever going out, speaking with anyone, bathing, shaving one’s head, or cutting one’s fingernails, until the retreat is perfectly complete. After that, the practitioner must master the Mahamudra meditation of the Drikung Kagyu Order. The Mahamudra is divided into four sequences, and each of these is subdivided into three sequences. Only after one has cultivated the highest sub-sequence of the second sequence can one learn the Chod.

“The Dharma text of the Chod is divided into two volumes. The first is to be cultivated by oneself, and once the practitioner masters it, he or she can then perform the Chod for others. As is mentioned in the Ratnakuta Sutra, the Bodhisattvas are fearless, because They possess the power and mind of compassion. Thus, they are not afraid of being harmed by any sentient being. While participating in the puja, you must all give rise to a compassionate and repentant mindset, and uphold respect for the Dharma and the practitioner who is performing it. If your mindset includes these three aspects, then with the addition of the merits of the presiding guru, all of your wishes will come true. The Chod is especially powerful in helping sentient beings who died violent deaths to become liberated from their suffering.”

Upon the perfect completion of the puja, His Eminence Rinchen Dorjee Rinpoche bestowed upon the Japanese believers a special explanation of the prayer contained in the Dharma text. “In ancient times, people in both Japan and China used to worship ghosts and deities. Before Buddhism entered Tibet, this was common practice there, too. The last line of the Dharma text mentions that we pray that these blessings will benefit shadowless deities and ghosts. ‘Benefit’ here means the hope that it can cause them to leave their ghostly bodies and pass on to the Western Pure Land of Ultimate Bliss. If you perform the Chod for a long period of time, you can pray for blessings and obtain eternal happiness and youth devoid of any sickness. Thus, anyone who wants to be young and healthy should practice Buddhism very diligently.

“In the Dharma text it is written that karma accumulated from having committed evil acts in the past—killing, theft, deception, smoking cigarettes, drinking alcohol, et cetera—attracts suffering and disease manifested by demons and ghosts. We hope that today’s puja can immediately eliminate these hindrances, and we implore for blessings from the gurus. The Dharma text also includes numerous other prayers to implore for the gurus’ blessings; to sum up, illness has many causes. After participating in the puja, you must work very hard at doing good deeds, and not just do a lot of them.

“The Buddha once said that every person creates his or her own life. Our parents merely gave us our physical bodies in this lifetime; however, our future and our future lives are of our own making. Whether or not you decide to act according to the Buddha’s teachings is completely up to you; Buddhism is definitely not a dictatorship, nor does it use fear-mongering or any other means to terrify or threaten anyone into believing in the Dharma. All sentient beings are equal before the Buddhas, Bodhisattvas, and the guru. This is because all sentient beings possess the conditions necessary for attaining Buddhahood. Many people pray for many things, but they are all the makers of their own futures.

“Using myself as an example, I should never have lived this long. Ever since I began practicing Buddhism at the age of thirty-six, however, I have implemented the Dharma in my everyday life; this has changed me. Everyone can cultivate the Dharma; all you need to do is be willing to listen, and you will surely succeed. Some people are afraid of doing it, or do not wish to, because they do not believe in cause and effect or reincarnation. They also have no faith in themselves, the guru, or the Dharma. Therefore, it stands to reason that Buddhism cannot be mixed with politics, because the Dharma can help any and all sentient beings.”

Rinchen Dorjee Rinpoche said, “I hope the pujas held over the past two days can be of some assistance to Japan when it comes to praying to the Buddhas and Bodhisattvas and reducing the threat of disasters in this country. I also hope that no more wars ever occur here; this has always been the hope of the Buddhas and Bodhisattvas. It is very difficult to propagate the Right Dharma in Japan, but I will not give up. As long as I am still alive, I will do everything in my power to teach the Dharma to all Japanese believers. We exist in the Age of Degenerate Dharma, and just as was predicted by Shakyamuni Buddha in the Ratnakuta Sutra, there are many people out there propagating distorted versions of the Dharma, flattering their believers, and trying to destroy Buddhism, all for fame or profit. Thus, propagating Buddhism in the Age of Degenerate Dharma is a very difficult venture, but I will do what I can in this lifetime to accomplish it. Right now the same thing is true all over the world: It is getting harder and harder to maintain genuine and proper traditions. However, we must persevere for as long as our efforts can benefit humankind.

His Eminence Rinchen Dorjee Rinpoche led the attendees in a performance of the Dedication Ritual, and led the disciples in a performance of the Dharma Protector Achi prayer. Upon the perfect completion of the puja, the disciples expressed gratitude for His Eminence Rinchen Dorjee Rinpoche’s teachings and performance of the Dharma. Rising to their feet, they paid reverent homage as the guru descended the Dharma throne.

Sentient beings living in this Age of Degenerate Dharma suffer from heavy karma and a lack of good fortune. We are grateful to His Eminence Rinchen Dorjee Rinpoche for devoting all of his energy to constantly propagate Buddhism in Japan and other places around the world. The guru’s blessings possess the unfathomable power to promote peace in Japan and the world, to enable the Japanese people to gradually come to understand and accept the Right Dharma, and to cause the Japanese nation and its people to be protected by the Dharma’s highest merits. We thank His Eminence Rinchen Dorjee Rinpoche for employing both wisdom and compassion to gain a profound understanding of all the needs of sentient beings; for bestowing upon sentient beings the boundless help of the Dharma with his great compassion and Bodhicitta; for eliminating the hindrances to sentient beings so that they can accumulate the resources for practicing Buddhism, and thereby obtain liberation from the suffering sea of reincarnation; and for benefiting all sentient beings in the Six Realms.

Updated on September 6, 2014