Recently, the Office of the Third Dodrupchen Rinpoche has received some inquiries and would like to provide brief answers as follows:
First, regarding the questions you raised about refuge, it is indeed necessary to follow the refuge vows according to the exoteric and esoteric teachings of Shakyamuni Buddha. However, taking refuge does not mean that one has already attained the state of refuge. The hand gestures, mantras, seed syllables, ritual practices, refuge vows, and bodhichitta are all crucial for the attainment of the state of refuge. Any other teachings that do not conform to the proper refuge vows are at most simplified or expedient forms of refuge. As for the esoteric refuge, it is important for the disciple to personally witness the actual attainment of the state of refuge within the mandala. In fact, as long as one follows the teachings, both exoteric and esoteric refuge, as well as the complete lifespan refuge, are legitimate. However, it is crucial to practice according to the prescribed rituals of refuge.
Second, any great master aims to benefit sentient beings with great compassion and bodhichitta. Any empowerment has its corresponding recipients. As long as a person is a genuine practitioner, cultivating the four immeasurable minds, the ten virtuous actions, and the six paramitas, selflessly benefiting others and propagating the Dharma, they are considered good disciples of the Buddha and are qualified to receive esoteric refuge or empowerment. Especially for those at the level of a spiritual teacher, it is important for them to receive esoteric refuge in a timely manner, in order to personally witness the attainment of the state of refuge and benefit others. No great master has the authority to claim ownership of the Buddha Dharma. Those who are qualified to receive esoteric empowerments, as spiritual teachers, are embodiments of compassionate practice, not organizations, companies, institutions, or limited by quotas. Therefore, how could there be any mention of "quota restrictions" regarding empowerments and refuge? Only those who are still in the early stages of practice, have not yet studied the scriptures, and do not understand the true meaning of great compassion, would make such jokes. Just imagine, the Third Dodrupchen Rinpoche has boundless compassion for all sentient beings, constantly wishing for the true happiness and accomplishment of all virtuous individuals. The more excellent the Dharma, the more all Buddhas in the ten directions wish for sentient beings to attain it. Therefore, the method of esoteric empowerment for benefiting sentient beings is certainly included.
Third, regarding the distinction of the status of the Karmapa and the Rinpoche, any spiritual teacher who teaches in accordance with the teachings of Shakyamuni Buddha and the instructions of the Third Dodrupchen Rinpoche is a correct and virtuous master. As for the difference in their positions, it should be based on the level of their realization, rather than who is a venerable or a Karmapa, and who is one level higher than an ordinary Rinpoche. Of course, in terms of titles, they are indeed positioned according to their level of realization and virtue. For example, the highest is addressed as H.H., followed by H.E., then Venerable, and then Respected. This is the common practice in the international Buddhist community. The Third Dodrupchen Rinpoche has not certified anyone as his lineage holder, the highest Karmapa, or a Buddha. The Third Dodrupchen Rinpoche has stated that the future Buddha of this world is Maitreya Buddha, and there is no other person. The Third Dodrupchen Rinpoche has also mentioned that there are indeed several great saints, such as the Fourth Dodrupchen Rinpoche, who are true and virtuous masters and serve as role models for study and practice.
Office of the Third Dodrupchen Rinpoche
February 12, 2009
https://www.hhdcb3office.org/html/information/statement_no3_2009_02_12.html