1. An exclusive interview with Rinchen Dorjee Rinpoche on the harmonious, codependent relationships between living beings and Nature

On August 8th, 2009, Typhoon Morakot hit Taiwan. In Central and Southern Taiwan, heavy rainfall destroyed numerous villages and claimed nearly 700 human lives. Beginning with Typhoon Herb in 1996 and the “921” (September 21) earthquake in 1999, Taiwan, a relatively young island, has been yearly overwhelmed by natural disasters such as typhoons, heavy rainfall, and earthquakes. Are these natural disasters impossible to avoid? Or do they merely result from the natural law of cause and effect that prevails in the universe? If human beings had not sought after personal gain in the first place, they would not have had to suffer these geologic and atmospheric disasters!

When the government waits until after a disaster has happened before beginning to review its mistakes and rebuild what has been destroyed, it is like mending a sheepfold after a sheep has already been lost: Though it’s too late, we still have to do it. However, has the occurrence of natural disasters ever caused us to look into our deepest hearts and ask about the most fundamental and enduring aspect of the relationship between humans, the earth, and Nature?

Our ancestors lived by mountains and waters; they always knew to respect heaven and earth. Because they respected the mountains and forests, there were limits placed on hunting and on human settlements. A broad region of forest was off-limits, reserved as the holy land of the mountain god. Those who lived near the water knew to respect the river. To protect the river’s source was the most important instruction in every community, because our ancestors had learned from the experiences of previous generations that only by properly protecting the source of the river could they maintain the clear, clean water they needed to survive and prosper. The knowledge of harmonious coexistence with Mother Nature was both their life experience and a law of survival.

Now, while the human species still strives for survival, our self-interest and desires have driven us to seek greater and greater profit. Such a mentality in fact creates an unbounded, destructive invasion of the environment. Even in the face of one serious natural disaster after another, we still don’t realize how our unlimited expansion has put the survival of future generations at risk. We have been too thoughtless to re-examine our greediness and desires. If we look at the history of those who came before us, we’ll understand that no matter how great a country or a people, no matter how magnificent any architecture or civilization might be, it’s still possible that it could encounter a “collapse.” For instance, the ancient Mayan civilization in South America, one of the world’s most splendid cultures, has disappeared. The Anasazi Indian tribe was destroyed by successive droughts, and the people of Easter Island have left us only monumental sculptures. In retrospect, we can see how these cultures turned to historical ashes.

On the afternoon of March 12, 2010, 217 days after Typhoon Morakot ended, the scene at the home of Taitung’s Chianan tribe was a dismal one. It was a cloudy day and the sky was overcast. The river that had formerly flowed by the village was silted up to the same height as the village ground level, and countless piles of driftwood had accumulated, not yet cleared away. The buildings, eroded by mudflows and landslides, collapsed into the flowing mud during the typhoon. Images of these half-buried houses were repeatedly broadcast by the television media, leaving shocking images in people’s minds and creating a horrifying monument to the disaster.

The next day, March 13, the scene at the Xao-Lin village in Kaohsiung County was much the same. This village, which had won numerous awards for community building and development, was destroyed overnight by the typhoon of August 8th, 2009. Only 58 families of beleaguered villagers remained, temporarily living in makeshift prefab housing. Listening to villagers and watching the documentary film, “Recovering the Memory of Xiao-Lin Village”, one is immediately confronted with the grief and sorrow so often associated with the impermanence of life; at the same time, it is clear that after such a huge disaster, humans may finally begin to understand the necessity of respecting Nature and cherishing and preserving one’s own local culture. Cai Song-Yu, the president of the locally organized Xiao-Lin Village Rebuilding and Development Association, vowed: “We will not let this image of a tragic and desolate land come to represent Xiao-Lin in people’s minds. We will show them the real, brand-new Xiao-Lin Village!”

The reconstruction of the village will be a long process, but the road to psychological recovery will be even longer. The government had already established the Typhoon Morakot Post-Disaster Reconstruction Commission to deal with the reconstruction of the town’s physical structures, but as of yet there was nothing in place to address issues relating to disaster victims’ psychological recovery.

October 4th, 2009, at the Taipei Arena, the His Eminence Rinchen Dorjee Rinpoche, of the Tibetan Buddhist Drikung Kagyu Lineage, presided over the “Great Non-discriminating Amitabha Puja for Transferring Consciousnesses” to bestow blessings upon the victims of Typhoon Morakot and the Taiwanese people, in hopes that the blessings of religion may bring peace of mind to the people of Taiwan.

On June 6th, 2010, His Holiness Chetsang Rinpoche, head of the Drikung Kagyu Order, will personally preside over a large-scale ceremony in Taiwan, which will be dedicated to the free and beautiful land of Taiwan and all of its people. His Holiness Chetsang Rinpoche has decided that the ceremony will be held on the eve of the first anniversary of the August 8th disaster, adding special significance to the event.

How, according to Buddhism, can we face and overcome the sorrows and suffering caused by such natural disasters? How can we use the lessons that history has taught us to find harmony and balance between our lives and Nature? In the next installment, Rinchen Dorjee Rinpoche will share with us his selfless and far-reaching wisdom on this topic.

Source: http://news.chinatimes.com/society/0,5247,50302673×112010050300584,00.html

2. Rinchen Dorjee Rinpoche: Once you realize how to let go, you own anything

On June 6th, 2010, His Holiness Chetsang Rinpoche, head of the Drikung Kagyu Order, will personally preside over a large-scale ceremony in Taiwan, which will be dedicated to the free and beautiful land of Taiwan and all of its people. His Holiness Chetsang Rinpoche has decided that the ceremony will be held on the eve of the first anniversary of the August 8th disaster, adding special significance to the event.

How, according to Buddhism, can we face and overcome the sorrows and suffering caused by such natural disasters? How can we use the lessons that history has taught us to find harmony and balance between our lives and Nature? We are honored to have Rinchen Dorjee Rinpoche of the Tibetan Buddhist Drikung Kagyu Lineage share with us his selfless and far-reaching wisdom on this topic.

What follows is an exclusive interview with Rinchen Dorjee Rinpoche.

Interviewer: When faced with great adversity in life, there are always people who are unable to move forward. What teaching do you offer people to enable them to think through their problems and overcome life’s obstacles as they arise?

Rinchen Dorjee Rinpoche: Allow me to share with you my experiences. I don’t get frustrated when I fail, because I believe that Heaven will always leave a door open. Since it is up to me to walk through that door, whenever I fail I just calm myself down and introspect in order to figure out where I went wrong and whether or not I will make the same mistake again. Furthermore, I don’t allow successes to make me complacent either; even when I succeed I still aspire to do better, to put even greater effort into it. This is my philosophy.

Moreover, we all need to learn to let go. The reason that people experience strong feelings of loss and are unable to move on whenever they fail is that they don’t know how to let go. Therefore, according to Buddhism, we must first learn to let things pass. When you learn how to let go, then you own everything.

Interviewer: But how can victims, like those who lost their families and their homes in the August 8th flood, make it through such a great misfortune?

Rinchen Dorjee Rinpoche: In Buddhist sutras, this is called “untimely death.” How does it come about? It results from being unwilling to perform good deeds, from killing living beings, and from eating meat. How can we avoid this problem? The best way is to use the Buddhist teachings of cause and effect to examine the situation. With respect to a disaster such as the flood of August 8th that resulted from the Morakot typhoon, for instance, we should ask: Why did some people suffer great loss while others got through without even a scratch? It is not merely that some people are just luckier than others; rather, each of us must introspect in order to find the answer. For example, those that suffered the greatest loss, perhaps, built their house at an inadvisable location. This is then could be considered the “cause” of the misfortune. Next, one must inquire more deeply into the reason behind the choice of building a house on that particular spot. It might have been a choice made out of greed over a cheap piece of land, or a desire to turn a profit, and so on. Being overly focused on such issues might cause a person to overlook other, perhaps more important, considerations. When a person makes a mistake, it is often due to a lack of focus or concentration. Therefore, we must ask ourselves what it was that caused us to become distracted. I am afraid, we must answer that question for ourselves. People are often distracted by the notion of “profit.” The Chinese character for the word “profit” is an ideogrammic compound comprised of the two pictographic characters 禾（he）, depicting a grain bearing plant, and 刀（dao）, a knife! We must be careful, only if our motives are purely altruistic will we be able to pursue profit without ourselves being harmed.

The logic is extremely simple and clear. Human beings definitely aren’t so stupid as to endanger their own well-being for no reason. There must be some other considerations that drive us to take these risks. This is an excellent example of the laws of cause and effect at work.

Interviewer: The Great Non-discriminating Amitabha Puja for Transferring Consciousnesses, offered through the Tibetan Buddhist Drikung Kagyu Order, has been held in Taiwan five times. More than 10,000 believers have attended the puja each year. Last year NT$ 6,230,000 was donated, and a total of about NT$ 24,000,000 has been donated over the past five years. Overall, more than 54,000 people have participated in the pujas. Would you please comment on the significance behind the fact that the puja has been held here in Taiwan for five consecutive years now? In particular, please comment on the puja held last year after Typhoon Morakot.

Rinchen Dorjee Rinpoche: Let me first explain the meaning of the term “non-discriminating.” The concept originated with the Buddha Sakyamuni, and it refers to the notion that, “regardless of your social status, wealth, or power, as long as you have a respectful attitude, you are welcome to attend puja ceremonies.” In other words, “in the eyes of the Buddha, all beings are equal.”

As for the holding of the Great Non-discriminating Amitabha Puja for Transferring Consciousness, it originated because Sakyamuni Buddha, in his later teachings, devoted quite a lot of time introducing and expounding upon teachings relating to the Buddha Amitabha. Of course, most people assume that only after one dies could he goes to the Pure Land of Amitabha. There are also people who believe that if in life they diligently recite the name of Amitabha, in death they will be assured rebirth in the Pure Land. In some regards, this sort of thinking is correct. However, the true meaning may be found in the true essence of the Buddha Amitabha’s 48 vows. In other words, the main point is Amitabha Buddha’s wish that all sentient beings may be liberated from the cycle of birth and death. If a person has established a karmic connection with the Buddha Amitabha, all Buddhas will help that person to be liberated from the endless cycle of birth and death.

Over the years, Taiwan has suffered through an inordinate amount of natural, as well as human-caused, disasters. According to the Buddha Dharma, these disasters have arisen from the fact that the karmic burden of the Taiwanese people, especially relating to past deeds of killing, is too heavy, and many sentient beings’ consciousness has not yet been saved. As a result, tranquility has not been able to be established in Taiwan.

We Buddhists do our best in hopes that the people of Taiwan may be able to live and work in peace and serenity. Additionally, we hope that through Buddhist cultivation all sentient beings will have the opportunity to be liberated from reincarnation within the six realms. Therein lies the significance of the puja ceremony.

Interviewer: In addition to those who attend the Great Non-discriminating Amitabha Puja for Transferring Consciousnesses, are there also other beings who are able to receive your blessings and assistance? What kinds of things do those that attend the puja experience?

Rinchen Dorjee Rinpoche: Before we held the first puja here in Taiwan, I personally went to His Holiness Chetsang Rinpoche in order to ask permission to hold the event. It was only after obtaining permission from His Holiness that I started to proceed with plans to hold the puja in Taiwan. The ‘Great Non-discriminating Amitabha Puja for Transferring Consciousnesses’ practiced in the Drikung Kagyu Order of Tibetan Buddhists is different from the regular rituals of sutra chanting and repentance practiced in Exoteric Buddhism. The individual who presides over such a puja must be a Rinpoche. Before conducting the puja, I myself must perform a retreat for several days. At the same time, I would also supplicate His Holiness Chetsang Rinpoche to perform a ritual to ensure protection for the puja. Once these three preparations are done then I can preside over the puja.

I believe that the greatest feeling experienced by the attendees is that my puja will definitely not be noisy and chaotic. This is the Buddha’s power of influence.

As for how to feel the presence of the Buddha coming to help all sentient beings, the prerequisites are that the participants of the puja have reverent minds and that the person presiding over the puja is not acting for his own benefit. Under the powers of reverence and selflessness, Buddha will come by himself without our seeking him.

Interviewer: For last year’s puja, His Holiness Drikung Kyabgon Chetsang Rinpoche donated NT$ 2,000,000 especially for Typhoon Morakot Post-Disaster Reconstruction. Rinchen Dorjee Rinpoche, as for the suffering of the people and the land from the disastrous typhoon of August 8th, was there any special consideration by His Holiness Drikung Kyabgon Chetsang Rinpoche?

Rinchen Dorjee Rinpoche: In fact, His Holiness Drikung Kyabgon Chetsang Rinpoche has deep karmic connections with Taiwan. He is also able to speak fluent Mandarin. Besides, as Dharma practitioners, where-ever a disaster occurs in the world we will try our best to help those in need. The donation of NT$ 2,000,000 was not only about the money; even more important was His Holiness’s concern for Taiwan and its people. But the Taiwanese people could not actually see all that His Holiness had done for Taiwan by offering pujas for peace. Furthermore, not all the people of Taiwan are Buddhists. Therefore His Holiness considered that a monetary donation would also be a useful gesture toward helping the Taiwanese people.

Therefore, after each puja, we transfer the donated funds to the Ministry of the Interior so that it may be used in such a way as to ensure the most benefit for the people of Taiwan. In the period from 2005 to 2009, the total donation has exceeded 24 million NT dollars, and the total number of attendees for the past five years has exceeded 54,000.

Interviewer: There has been news that on June 6th, 2010, about two months before the first anniversary of the August 8th disaster, His Holiness Chetsang Rinpoche will come to Taiwan to personally preside over a grand ceremony to grant blessings upon Taiwan and its people. Rinchen Dorjee Rinpoche, would you please share some information about the event with the audience?

Rinchen Dorjee Rinpoche: In fact, His Holiness Chetsang Rinpoche is constantly touring the globe to spread the Dharma. In 2008, His Holiness had originally planned to hold a puja in Taiwan but in the end, due to certain circumstances, the puja did not happen until this year.

In keeping with His Holiness’s wishes, the large-scale ceremony will be held at the Taipei Arena on June 6th, 2010. The significance of this date is that it is the memorial day for Lord Jigten Sumgon, the founder of the Drikung Kagyu lineage of Tibetan Buddhism. It also marks the 831st anniversary of the founding of the Drikung Kagyu lineage. This is also the third time in history that the Drikung Kagyu lineage has enjoyed such prosperity. Therefore, His Holiness’s choice of Taiwan, a land of Chinese language and religious freedom, as the location for this great puja is also significant. It will not only strengthen the roots of the Drikung Kagyu lineage here in Taiwan, but will also benefit a greater number of people who need help.

Source: http://news.chinatimes.com/society/0,5247,50302673×112010050300601,00.html

3. Any being has potential for attaining Buddhahood, demystified by Rinchen Dorjee Rinpoche

Reporter: We see that His Holiness Chetsang Rinpoche is quite concerned about last year’s disastrous Morakot flood in Taiwan, as well as about the post-flood reconstruction. Apart from his benevolence and compassion, His Holiness also has a global view and international concern. Would you, Rinchen Dorjee Rinpoche, please share your understanding of His Holiness’s global view from the religious perspective?
How, according to Buddhism, can we face and overcome the sorrows and suffering caused by such natural disasters? How can we use the lessons that history has taught us to find harmony and balance between our lives and Nature? In the next installment, Rinchen Dorjee Rinpoche will share with us his selfless and far-reaching wisdom on this topic.

Rinchen Dorjee Rinpoche: I would explain His Holiness’s global view in one sentence: “Wherever the Buddhist teachings are needed, His Holiness will be there.”

Reporter: Basically, helping people and exhorting them to conduct virtuous deeds are the underlying principles of all religions and sects. Therefore, the Kaosiung City Government invited His Holiness the Dalai Lama to Taiwan so as to bring blessings to the victims of the disaster. However, the incident caused a series of political effects. As a matter of fact, most people in Taiwan do not have a clear understanding of Tibetan Buddhism. They even have biased, politicized impressions, as the media has long associated Tibetan Buddhism with the Tibetan Independence Movement. In this regard, would you, Rinchen Dorjee Rinpoche, please take this opportunity to shed light on the issue?

Rinchen Dorjee Rinpoche: As His Holiness the Dalai Lama has always been the political leader of Tibet throughout history, diverse perspectives and voices in society will inevitably associate his visit to Taiwan with politics, though its original purpose was to bring blessings to the victims of the disaster. With his status as a special political leader, the issue is extremely sensitive.

I am just a junior in Tibetan Buddhism. It is inappropriate for me to make any comments. I merely think that the organizer was a bit hasty in arranging the event. The advance preparation was insufficient. In particular, considering that His Holiness the Dalai Lama is a revered religious-political leader and the whole world is watching him, the puja was organized in haste and not properly done. In my opinion, His Holiness the Dalai Lama would never visit Taiwan for any political reasons. The cause of the problem was probably the lack of thorough advance preparation. The public was exposed to several divergent opinions, and therefore unnecessary misunderstandings arose.

Reporter: Would Rinpoche kindly explain the position on religion and politics currently taken by each of the lineages of Tibetan Buddhism?

Rinchen Dorjee Rinpoche: I can only say that this is very complicated. During the historical period between the Yuan Dynasty and the Ming Dynasty, the Four Orders were closely linked to the government. For example, the Mongolians used the Four Orders to help them achieve political goals. Moreover, during the Ming Dynasty the title of National Preceptor was conferred upon the leaders of the Four Orders. In other words, the Ming Dynasty incarnation of His Holiness Chetsang Rinpoche would have been a National Preceptor. So, given this historical context, when you become a Kyabgon you necessarily become a representative of the lineage, and you have to face all kinds of situations and try to resolve them. You can’t hide away and clearly separate yourself from worldly affairs.

Reporter: The public does not understand the lineages of the Tibetan Buddhism. Would Rinchen Dorjee Rinpoche please briefly explain the lineages of Tibetan Buddhism, and their creeds?

Rinchen Dorjee Rinpoche: We’ll begin with the Kagyu lineage. Everyone knows about the historical Guru Marpa, also respectfully called “Lotsawa” because many of the current sutras and Sanskrit texts were brought by Marpa, who personally went to India several times to beg for Dharma from his Guru Naropa. After receiving and learning all the Esoteric and Exoteric teachings, he went back to Tibet and bequeathed the Dharma to Jetsun Milarepa (1052~1135AD). His biography as well as the 100,000 songs of praise make up the essence of Tibetan literature and spiritual thought, and have been praised as the Great Tibetan Canon. There is also another lineage whose Dharma was partly brought from India to Tibet by Jowo Atisha.

Through more than one thousand years of transmission, Tibetan Buddhism has developed into four main traditions: Sakya (the Colorful Sect), Nyingma (the Red Sect), Kagyu (the White Sect), and Gelug (the Yellow Sect). As a matter of fact, there was an earlier sect, “Kathok,” which has been referred to as the Old Sect.

Each sect has its own throne holder and practices handed down from the past. Different sects have inherited different practices, but these are all different means to reach the same goal: to benefit all sentient beings and to realize Buddhahood by learning the Buddha Dharma.

In Tibetan Buddhism, the transmission of teachings from guru to disciple is taken seriously. It cannot be expected that a living Buddha, a lineage holder, or a Rinpoche can be created overnight. For each sect, the entire history and background heritage has been clearly recorded from generation to generation.

Reporter: For Tibetan Buddhism, what is the meaning of “transmission,” and what is its significance?

Rinchen Dorjee Rinpoche: The “transmission” of Tibetan Buddhism can be traced back to the Buddha Shakyamuni. All the teachings have been orally passed down from the Buddha Shakyamuni. Accordingly, in order to learn Buddha Dharma, one must learn under the guidance of a guru. The teachings are passed on from generation to generation. It is not possible to become a lineage holder or a living Buddha overnight. As far as the Buddha’s teaching is concerned this is an impossibility. Tibetan Buddhism places great importance on the tradition of “transmission,” and its preservation.

The benefit of “transmission” from a rigorous and experienced guru is that the learners will not fall into wrong paths and waste time in misunderstanding. Since the Buddha Dharma is not a Dharma of worldly experience it is not a thing that can be learned from ordinary books.

Reporter: If Buddhism is not based on any law of life experience, how should Buddhists specifically and appropriately describe Buddha Dharma?

Rinchen Dorjee Rinpoche: Strictly speaking, Buddha Dharma is not founded on any general principles. When the Buddha Sakyamuni achieved Buddhahood, he said: “Every sentient being, whether in the realm of Heaven, Human, Asura, Animal, Hunger, or Hell, has the qualifications required to achieve Buddhahood.” In the Buddha Dharma, this means that all beings have Buddha nature.

Therefore, Sakyamuni Buddha said: “How can I be enlightened, but not them? It is because they don’t know how to learn and practice the Buddha Dharma. They don’t know how to do it.”

Therefore, the Buddha decided to advocate his experience of being enlightened, allowing others to follow his experience and practice the Buddha Dharma. “After all, all sentient beings have the qualifications required to achieve Buddhahood, even though achieving enlightenment and attaining Buddhahood may not be easy. The purpose of practicing Buddha Dharma is to guide sentient beings in accordance with correct methods. All sentient beings will gradually step onto the path of achieving Buddhahood.”

Reporter: The four major lineages of Tibetan Buddhism each has its unique traditions. Compared with the other three lineages, what are the distinctive traditions of the Drikung Kagyu Lineage?

Rinchen Dorjee Rinpoche: The special tradition of the Drikung Kagyu Lineage includes its emphases on the “oral transmission” of the Buddha Dharma and on participating in retreats. This lineage has maintained the tradition of oral transmission that was passed down by the Buddha Sakyamuni. All Sutras have to be first taught orally by one’s guru before one may read them.

The Drikung Kagyu Lineage came directly from India to Tibet. The first patriarch was Tilopa, and the second was Naropa, who passed down the order to Marpa, who then introduced the Dharma into Tibet. It was through Marpa that the Drikung Kagyu Lineage began its tradition lasting almost 830 years now.

Reporter: People often do not understand the relationship between the terms “Dalai” and “His Holiness,” or how they reflect status within the Order. Would you please give us a brief explanation?”

Rinchen Dorjee Rinpoche: “In fact, the terms “Dalai” and “His Holiness” reflect the same status. They are just two different names. In the Gelug tradition, their throne holder is called “Dalai”. That is just another form of address.

In the Kagyu Order, the address “Dalai” is used only for those Holinesses who are, or have acted as, the political leader of Tibet. Because of this, the other Orders have also been particularly respectful of the Dalai’s political status.

Reporter: “At present, the Drikung Kagyu Order is headed by the two Kyabgon Rinpoches: His Holiness the 36th Kyabgon Drikungpa Chungtsang Rinpoche, and His Holiness the 37th Kyabgon Drikungpa Chetsang Rinpoche. Would you please tell us about your relationship with these two Rinpoches?”

Rinchen Dorjee Rinpoche: “In Tibetan Buddhism, disciples are divided into different categories, such as general believers and people who take refuge. Disciples who seek refuge can then also be further classified as disciples of Exoteric Buddhism, like most of the Buddhists of Taiwan. After they finish their study of the Exoteric teachings and their aptitude and quality is confirmed by their Guru, the Guru will then transmit the teachings of the Tantric Dharmas to them. If the Guru gives special teachings to a particular disciple, then the Guru becomes known as that disciple’s “root Guru.” If the Guru transmits his essential teachings, those he has learned over the course of his entire life, to very few—maybe only one or two—disciples, then those disciples become the “heart sons” of their root Guru.

Reporter: In the history of the Drikung Kagyu Order of Tibetan Buddhism, you are currently the only un-ordained Rinpoche of Han lineage who has achieved confirmation of genuine practice and genuine attainment in this life. With such a special status, would you please talk about how you came into contact with the Drikung Kagyu Order of Tibetan Buddhism? And would you please take this opportunity to explain and promote the essential teachings of the Drikung Kagyu Order of Tibetan Buddhism, and how it benefits sentient beings?

Rinchen Dorjee Rinpoche: Simply speaking, I came into contact with Buddhism at the age of 37. At the time, I was fortunate to meet Venerable Master Guang Qin. Since then I have been a vegetarian. Then, in 1986, I took refuge under the Exoteric Buddhist Master Jin-Neng, and began to read the Exoteric Buddhist scriptures, to sincerely repent and make offerings, and to support Buddhist temples and all puja activities with dedication and effort. In 1988, I took refuge under His Holiness the 37th Drikung Kyabgon Chetsang of Tibetan Buddhism and became His Holiness Chetsang Rinpoche’s root disciple. In fact, at the beginning, I was also just an ordinary disciple. Actually, His Holiness Chetsang Rinpoche had observed me for a long time. Because the Tantric teachings cannot be transmitted arbitrarily, the guru must be very clear about whether a disciple’s mind is on the right path or not. So His Holiness uses all kinds of methods to test a disciple.

For example, in 1994, I had had financial difficulties such that eating was a problem for me; after eating a lunch, I did not know how or where to get my dinner. During that period, however, His Holiness Chetsang never looked for me. Why didn’t he come for me? Actually, he was just watching to see whether I would lose my faith in the Guru and the Buddha Dharma due to changes in circumstances. Because the Buddha dharma teaches the law of cause and effect, and the conditions we must face in the current circumstances all have their causal relationships, so we have to bravely face our own causes and effects, and our minds and our faith in practicing Buddha Dharma should not be affected by these causal relationships.

In fact, during that period, His Holiness Chetsang Rinpoche knew where I was and he also knew that I was miserable. But he did not come to me. Later, after a very long time had passed, I finally found His Holiness Chetsang Rinpoche and implored him to transmit Dharmas to me. I then started to perform retreats and to practice Buddha Dharma under His Holiness Chetsang Rinpoche’s instructions and guidance. Gradually, after proving that he had seen clearly that I was really practicing Buddha Dharma for the benefit of all sentient beings, not for my own interests, His Holiness Chetsang Rinpoche agreed that I could begin to receive disciples and to transmit Dharmas.

Reporter: Rinpoche, could you please explain how, and according to what criteria, the Tantra methods of the Drikung Kagyu Lineage are passed along?

Rinchen Dorjee Rinpoche: A lot of people think that the Tantra can be taught in public. Actually this is incorrect. When transmitting the Tantra in the Drikung Kagyu Lineage, the Dharma cannot be heard by a third person. Once, in India, His Holiness Chetsang Rinpoche was transmitting Tantra to me in broad daylight. At the time, H.H. Chetsang Rinpoche’s mother entered the room without knowing the situation, and H.H. Chetsang Rinpoche immediately stopped speaking. When H.H. Chetsang Rinpoche’s mother saw this, she realized the situation and immediately left the room. Afterwards, H.H. Chetsang Rinpoche began transmitting the Tantra again. From this story we can see that the Tantra must not be overheard, even by a person as close as one’s own mother.

There are a lot of myths about the “Tantra.” People think it can bring miraculous powers, or that showing some hand sign can be considered to be the “Tantra”. Actually, strictly speaking, to practice the Tantra is very serious. Frankly speaking, Exoteric Buddhism is a theory, while Esoteric Buddhism is a kind of skill that can be practiced, in accordance with Buddhist teachings, to become a Buddha. Therefore, in the transmitted experience of the lineage, the Tantra will not be taught to a practitioner before he has studied the theory of Exoteric Buddhism for at least 10 years. In addition, the guru must also ensure that the disciple has all the necessary credentials to practice the Tantra. The main credentials include: a reverential mind, a mind of compassion, and Boddhicitta. The disciple must also be in complete submission to the Guru. This is very important. If a disciple does not cultivate, showing these qualities and capacities to learn the Tantra, then even if that disciple had already studied the theory of Exoteric Buddhism for more than 20 years, the Guru would still not transmit the Tantra to them.

Reporter: in terms of Tibetan Buddhism, what is meant by the term “Rinpoche”? Does it have particular significance and status?

Rinchen Dorjee Rinpoche: The term “Rinpoche” can be interpreted as “jewel” in Chinese. It refers to a “treasured one among the people.” Actually, His Holiness is also a Rinpoche, though we show respect for him by using that honoring title. Rinpoches are also divided into “Class A,” “Class B,” and “Class C.” For example, His Holiness is a Rinpoche of Class A.

It can be complicated, though. For example, if your level in a previous lifetime is A, you would still be Class A after your reincarnation in next lifetime. However, you could become a Class A instead of a Class C, which you were originally supposed to be, because of remarkable achievement you made in Dharma practices. Regardless of the outcome, one has to practice anew in one’s present life. No matter in which Class a Rinpoche might have been in a past life, the Rinpoche must restart the practices as a novice. No one can suddenly become as powerful as a Rinpoche without doing true practices.

Reporter: Could you be identified as a Class A Rinpoche who has achieved a certain stage of practice?

Rinchen Dorjee Ripoche: I can’t call myself a Class A, I am really just average! (laughs)

Reporter: Historically, Tibetan Buddhism has had profound religious doctrine and cultural and historical treasures. Has the Order undertaken any systematic measures to protect and preserve them?

Rinchen Dorjee Rinpoche: Indeed, they must be preserved and maintained. The need is urgent. Therefore, these years, His Holiness has been continually revising all the scriptures of the Drikung Kagyu Linage, that have accumulated over more than 800 years of transmission, in order to correct the mistakes, in terms of language or writing,. Such a project can only be carried out by His Holiness himself, as His Holiness is the owner of this heritage. Even more importantly, if any scriptures have not been passed down through the lineage, it is His Holiness who will manage to discover them. In addition, in 1998, His Holiness gave an instruction to repair the roof of the Drikung Thil monastery in Lhasa. The monastery was the first one where Lord Jigten Sumgon had stayed. The instruction was to repair the roof of the monastery’s sutra library, and to plate the top of its roof with gold, transforming the roof into a golden one. At that time, His Holiness had foretold that once the golden roof was finished, the thread of the Drikung Kagyu lineage would be greatly glorified. The reality tells us that His Holiness’s prophecy has come true. Furthermore, His Holiness also asked me to repair many of the old monasteries and Buddha statues.

Reporter: How many Buddhist centers of the Drikung Kagyu lineage are there in Taiwan?

Rinchen Dorjee Rinpoche: In Taiwan, there are 19 centers of the Drikung Kagyu lineage. Each one of them is being guided by a Rinpoche. Among these Rinpoches, I am the only Han Chinese. Thus, the tradition of the Tibetan Buddhist lineages, namely that of the Tantric methods, may now be transmitted to Han Chinese as well.

Source:http://news.chinatimes.com/society/0,5247,50302673×112010050300644,00.html

4. Facing Impermanence: Acquiring the Means to Pass Beyond the Calamities of Birth, Old Age, Illness, and Death

Reporter: Based on the underlying principle that all sentient beings are equal, would you please speak, from the Buddhist perspective, about how to use a calm mind to face the circumstances of impermanence such as birth, aging, disease, and death, in order to live a more peaceful life?

Rinchen Dorjee Rinpoche: This is a complicated question that can’t be clearly explained in just a few sentences. The Buddhist scriptures say: “The mindset we have when learning Buddhism should be filled with the same sense of urgency as that of a person with his hair on fire!” The idea here is that when a person’s hair is on fire he quickly becomes anxiously aware of the impending disaster; in just the same way, birth, old age, sickness, and death are impending calamities in our lives. However, prior to a firsthand meeting with these catastrophes most people don’t feel any sense of anxiety or urgency. Therefore, they do not feel any particularly urgent need to practice Buddhism. That can be referred to as a mentality of evasion. Only when people are forced to deal with the aforementioned misfortunes will they begin to frantically look to Buddhism for help. It is thanks to the teachings of Buddhism that we can arrive at this answer.

However, it is not as simple as just searching out the Buddhist teachings. Even if you were given the teachings, you would still not know the correct way to use them. For that reason, the learner should always maintain a sense of urgency in practicing the Dharma, accepting and implementing the Guru’s teachings into one’s daily life. This is the only true way to get through the calamities of birth, old age, illness, and death.

Even though I have become a Rinpoche, and most of my time is spent learning the Buddha Dharma and trying to help sentient beings, it is still possible for me to run a business just as before. Obviously, I will not let my business interfere with cultivating Buddhism and benefiting sentient beings. It is just a matter of how you organize your time. If you make excuses in saying that you don’t have time to do something, you then won’t get that thing done. On the contrary, if you believe you can do it, you will have a chance to get it done.

I myself am a good example. I had nothing, I was in a wretched state of poverty; however, thanks to a sense of urgency and a reverent mind, I was able to work hard to complete my Buddhist practices even in the face of these hardships.

In addition, we must keep an amenable mind, always willing to accept and follow the instructions given by His Holiness Chetsang Rinpoche. For example, in 2007, His Holiness instructed me to do a three-month retreat in Tibet. So, without giving it a second thought, I merely asked His Holiness when I should depart. After arranging three months of wages for my employees, I proceeded to Tibet for retreat as His Holiness had asked. Thanks to this attitude of compliance, I could smoothly practice and cultivate Buddhism. Perhaps most people would not be so amenable. The average person would probably offer up all sorts of excuses, ask to change the schedule of the retreat, and so on.

Reporter: Rinpoche, would you please explain for us on the “retreat practice”, and what it is for?

Rinchen Dorjee Rinpoche: There are several levels of “retreat.” The Buddha Sakyamuni once said, “A practitioner of the Dharma must take a period of time being away from people, alone in the deep mountains so as to introspect and be clearly aware of his/her faults and prior transgressions.”

A retreat practitioner is confined to a small, isolated room. The practitioner is not allowed to speak and no one is allowed to talk to them. The retreatant does not bathe nor cut their hair. Even if the practitioner gets sick they will not be permitted to come out of retreat before the designated time. Even being on the blink of death is not an acceptable excuse for the practitioner to come out of retreat earlier. Performing a retreat practice offer the practitioner ample amount of time to contemplate the essence of the Buddhist teachings for introspecting and coming up with possible ways to solve one’s problems. The Buddha’s teachings tell us that we must continually correct ourselves. I also keep on correcting myself since I have not attained Buddhahood.

Updated on May 12, 2010