In response to some recent questions, the Office of the Third Dodrupchen Rinpoche provides the following brief answers. To facilitate understanding, the announcement omits the detailed questions and only provides concise answers.
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The Third Dodrupchen Rinpoche has clearly stated that the book "Fifty Verses on the Guru" (also known as "Fifty Verses on the Guru's Qualities") is studied by practitioners of the Vajrayana tradition, but not generally relied upon in the Mahayana tradition. Only a few Mahayana teachers use this book, which has great merit. However, in this degenerate age, it has been misused by individuals who claim to be great masters, living Buddhas, or accomplished teachers but lack the qualifications. They use this book as a tool to manipulate, exploit, deceive, and control others, making disciples blindly follow them. This has led to many sincere Buddhist practitioners being deceived and harmed. Therefore, it is no longer advisable to rely on the "Fifty Verses on the Guru" for practice, as the consequences could be disastrous.
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Regarding the issue of not participating in the examination for the Seven Masters and Ten Certifications, the reason is that most teachers are not confident in passing the exam and are afraid of making mistakes. Therefore, they have not applied for the exam and only hold the certification for the Three Masters and Seven Certifications of Holy Virtues. There are also very few teachers who have passed the exam but are humble and do not wish to publicly disclose their level of certification. However, these individuals share a common characteristic of being extremely patient and free from sectarian disputes. They do not consider themselves holy beings and always place themselves in a humble position. They do not boast about being superior to other teachers. Although these teachers only hold the certification for the Three Masters and Seven Certifications of Holy Virtues, they may possess the qualifications of holy virtues without having gone through the exam for the Seven Masters and Ten Certifications. However, it is important to note that if someone boasts about themselves and considers themselves holy without holding the certification, regardless of how many books they have published or their religious status, they are definitely a false saint and a true ordinary person. Furthermore, there is no necessary connection between retreat practice and the examination. As long as the level of realization meets the requirements for the exam, one can apply for the exam whether or not they have engaged in retreat practice. If one is confident in passing the exam, it is appropriate to engage in retreat practice, but retreat practice is not mandatory. The decision to engage in retreat practice is voluntary.
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A true practitioner or holy virtuous teacher only wishes for the liberation and accomplishment of Buddhist disciples. Therefore, they hope that disciples can find a better and more qualified teacher than themselves and will wholeheartedly support their learning and achievements. How could a holy teacher not be happy when a Buddhist disciple seeks a better and more qualified person to rely on? On the other hand, anyone who obstructs disciples from seeking teachings from great virtuous monks or holy virtuous teachers is a person with incorrect views. However, anyone who boasts about being superior to other teachers decisively indicates that they are attached to their own views and are definitely not holy beings. Unless they hold the certification for the Seven Masters and Ten Certifications of Holy Virtues. But those who hold this certification are usually humble and virtuous individuals. However, it is inevitable that disciples under their guidance often praise their teacher and try to attract others to rely on their teacher by saying that other teachers are not as good. It is correct for disciples to praise their own teacher, but they should not defame others unless the criticized person is a teacher with wrong views or a fraud. One should not defame good people and boast about oneself. However, as a practitioner, one should decide who to learn from, and there should be no sectarian divisions. As for the three corresponding actions, it means that Buddhist disciples should correspond to the teachings of the Buddha or the instructions of enlightened bodhisattvas, not to the instructions of teachers who are not highly virtuous or great virtuous. Remember, rely on the Dharma, not on individuals.
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Some of the questions raised by people are laughable. They foolishly ask, "The Buddha said this, but my teacher said that. How should I choose?" The Office cannot understand if these people are normal. Think about it yourself, should you follow the teachings of the Buddha or the words of your teacher? When you ask this question, have you considered that you are heading towards the abyss of samsara and running towards it recklessly? Because in your mind, you still need to choose between the Buddha's teachings and the words of your teacher. What level of saint is your teacher? Even if they are a great virtuous being like the sun and moon, their words are meaningless compared to the teachings, principles, and words of the Buddha. Moreover, have they obtained the certification of great virtuous beings like the sun and moon? As a practitioner, what are you thinking? How can you not understand such basic common sense? As for where the Buddha resides, wherever that is, it is a Buddha land, there is nothing more to say. However, once the Buddha no longer resides there, it will change according to causes and conditions, just like the Bodhi tree in India, which was once turned into a market for horses and mules. Unless the Buddha has given special blessings and recognition, it is different.
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All great virtuous monks and holy virtuous beings should be respected and learned from. If a practitioner, whether as a teacher or holy virtuous being, does not interact with other holy virtuous monks, how can they show compassion and benefit ordinary people? The Buddha wants sentient beings to develop an awareness of impermanence, so that you can be alert and eager to practice the Dharma. If you can practice the Dharma with awareness and benefit others, that is meritorious. Remember, "Better to give up one's life than to give up the Dharma." You must learn the Dharma to achieve liberation. Only through achievement can you benefit others.
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Regardless of what scriptures or teachings a teacher holds, they should be examined based on the 128 views to determine whether they are correct or incorrect, both for teachers and disciples, as well as all practitioners (including anyone with the identity of a teacher). The length of time one has been a Buddhist, their qualifications, and the correctness of their views are irrelevant.
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Restricting disciples from seeking teachings from other holy virtuous beings or teachers is a selfish act. Teachers should seriously study the 128 views. If you say that all those who practice Buddhism are under the guidance of the Third Dodrupchen Rinpoche, this is incorrect! True great virtuous monks or holy virtuous beings would not control disciples under their own guidance because true holy beings do not have their own banners. As the Third Dodrupchen Rinpoche said, "There is no banner, only the truth of Buddhism in the universe. This truth belongs to all Buddhas of the ten directions and three times and is shared by countless sentient beings." Therefore, there is no concept of the Third Dodrupchen Rinpoche's banner. Good Buddhists should be friendly with all teachers, senior and junior, relatives, and even strangers, and even those who oppose them. They are all relatives of Buddhist practitioners. If their level of realization and virtue is higher than ours, we should learn from them. If they are inferior to us, we should care for and help them. There should be no divisions based on sects. As for the three corresponding actions, they refer to Buddhist disciples corresponding to the teachings of the Buddha or enlightened bodhisattvas, not to the teachings of teachers who are not highly virtuous or great virtuous. Remember, rely on the Dharma, not on individuals.
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Buddhist disciples study and practice the teachings and precepts of the Buddha, not the words and actions of individuals. Therefore, there is no concept of permanently following or not following a particular teacher. Just as when the Third Dodrupchen Rinpoche was only recognized as a great Dharma king, not as the Buddha, over a decade ago, He publicly announced in His teachings: as long as it is not an evil cult, whenever you encounter great virtuous monks, you should seek their teachings and learn from them. On the occasion of the upcoming publication of "The True Meaning of the Heart Sutra," the Third Dodrupchen Rinpoche asks the people in our office to inform everyone: first, you should study the Prajnaparamita teachings of various schools, the truth of the nature of reality, and the teachings on the Heart Sutra. Do not be afraid to study the works of other great virtuous monks and ancestral masters. If they have entered your mind and caused you to look down on me, I rejoice for them. Only in this way, when studying "The True Meaning of the Heart Sutra," can you realize where the truth is and how to realize it. The Third Dodrupchen Rinpoche did not say, "Do not look at others, do not study others." Instead, He encourages everyone to first study the teachings of ancient masters and other great virtuous monks, allowing them to enter your mind first, and then study His own teachings. The Third Dodrupchen Rinpoche said, "Regardless of the Dharma, there is only one purpose: benefiting sentient beings, not oneself."
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As good people in the world, we should care for and help each other. Buddhist practitioners should be friendly with everyone, except for evil beings. Let everyone feel warmth and compassion and receive benefits. This is what we as practitioners should actively do at all times. Even towards bad people, we should guide them to abandon evil thoughts and actions and help them become good people, leading them on the path to enlightenment and liberation. As Buddhist disciples, we should not restrict our interactions with each other. Think about what kind of behavior this is. How can such behavior lead to spiritual accomplishment? Even the study of the Dharma will be futile!
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The Third Dodrupchen Rinpoche did not say that the Buddha's teachings on the descent of the nectar are inferior to "The Great Liberation Seal." He only mentioned that the nectar is a treasure of the Dharma. The Third Dodrupchen Rinpoche advised everyone not to seek the nectar but to practice based on the two essential points of "The Great Liberation Seal." This is the best and most expedient path to accomplishment. No matter how good the nectar is, it cannot instantly liberate you and make you enlightened. Moreover, the nectar bestowed by the Buddha is not made of ordinary water and is not available everywhere. It is not something you can obtain just by asking for it. First of all, you cannot find a great virtuous being who can request the Buddha to bestow the nectar. Even if you find one, they will not bestow it upon you because they must rely on your conduct as a condition. However, if you have practiced "The Great Liberation Seal" and achieved the two essential points, why worry that a great virtuous being will not bestow the nectar upon you?
Although this announcement criticizes the behavior of some teachers and practitioners, please do not be discouraged. In fact, compared to some well-known teachers in present-day Tibet, Qinghai, India, and Nepal, the behavior of the teachers you mentioned is much better in terms of views, conduct, and realization. The truly problematic individuals are those with great reputations, known worldwide, but internally their conduct is worse than that of ordinary unpracticed ordinary beings. They not only tell lies and engage in false speech but also lack understanding of the scriptures and confuse the meaning of the Dharma. They do not possess genuine Buddhism. The only thing they do is ask for offerings. Therefore, the teachers you mentioned are already good. Some of them hold the certification for the Three Masters and Seven Certifications of Holy Virtues. However, it is inevitable that problems will arise. It is important to understand that they are also studying the teachings of the Buddha, practicing, and doing their best to help you and constantly improve. If they embody the correct views and understanding mentioned in this announcement, then they are truly remarkable and will definitely be great virtuous beings like the sun and moon.
Office of the Third Dodrupchen Rinpoche
April 25, 2013
https://www.hhdcb3office.org/html/information/announcement_no35_2013_04_25.html