The office received a letter from Buddhist disciples Zhicheng and others requesting certification:
Letter of Certification from the Office of the Third Dzogchen Rinpoche#
Regarding the letter from Buddhist disciples Zhicheng and others, the office will provide certification responses one by one according to the order of the questions raised. When reading the certification answers, please refer to the original questions in the letter.
First, Announcement No. 41 of the office clearly defines that it refers to the behavior of Buddhist practitioners within the Buddhist community, including those who become gurus and their disciples. As for the beliefs and actions of people outside of Buddhism, we have no right to interfere.
Second, the precepts of Buddhist disciples are very clear. They only take refuge in the Three Jewels and practice the teachings of the Buddha. They do not take refuge in any external paths or study external scriptures. Otherwise, they would violate the fundamental precepts. The term "external path" refers to any practice outside of Buddhism. Buddhism itself has complete methods for health preservation, which are the best. As long as the transmitted teachings comply with the requirements of empowerment, one can learn the internal teachings of Buddhism, but not the teachings of external paths. Furthermore, Buddhist disciples should know that regardless of whether a recognized reincarnated being or someone with any supernatural powers claims to perform the inner empowerment for disciples, they are only considered genuine if they have attained the level of a one-star sun and moon wheel. In other words, anyone who claims to perform the inner empowerment without having attained the level of a one-star sun and moon wheel is performing a false inner empowerment!
Third, it is not allowed for any level of guru to assign disciples to pay money, do tasks, or buy things. This is not permitted in Buddhism and is considered an evil practice. Whether or not disciples comply with such assignments does not involve violating precepts or achieving liberation.
Fourth, regardless of the guru, if during the refuge ceremony, the disciple is made to swear loyalty and not change their mind, it is a selfish act of accumulating the three poisons and five aggregates. It is a power wall created for selfish desires, fearing that the disciple will change their mind and seek refuge in another guru. This goes against the compassionate mind and the path to enlightenment. Such a person, regardless of their reincarnated identity, is undoubtedly an evil guru.
Fifth, the personnel working in the Office of the Third Dzogchen Rinpoche are all individuals who are ashamed of self-cultivation, diligent in their work, and selflessly serve sentient beings. They have all been verified and assessed to possess genuine and substantial spiritual qualities, ranging from a minimum of three-star Mount Meru to a maximum of two-star sun and moon wheel.
Your guru is also correct. Indeed, among the disciples of H.H. the Third Dzogchen Rinpoche, there are some gurus who are indeed frauds, demons, or those who have returned to the secular world. That is why it is repeatedly emphasized to refer to the announcements of the office and discern the spiritual qualities. Especially Announcement No. 41 reflects the rampant presence of evil gurus and fraudsters who dare to prevent people from reading the announcements and disrupt the transmission of the teachings. This is extremely outrageous. Therefore, H.H. the Third Dzogchen Rinpoche personally announced the classification of the three types of individuals within the Buddhist community.
Furthermore, please note that if you discover that a guru or ordinary practitioner belongs to any of the three types of individuals and you advise them but they do not deeply repent and reform, or if you already know that someone is one of the three types of individuals but you continue to associate with them without immediately leaving, please report the names of these two types of individuals to the International Buddhist Headquarters of the United Nations so that they can be included in the list of "individuals who collude with evil people to harm sentient beings' wisdom and lives."
Sixth, the seven-day fasting meditation, not eating anything, not drinking water, and not leaving the meditation seat, is the authentic Buddhist practice. If during the seven days of meditation, one eats or drinks one or two times, it is an external path fasting method or a hunger-filling method of cults. The "Qihuang Medical Treatise" states: "The three burners merge into one, a marvel in the human body. If a person swallows fasting food, it will damage the five viscera and cause fatigue and injury."
The seven-day fasting meditation in Buddhism can only be practiced by individuals who have achieved a certain level of meditative concentration. If one does not have the ability to meditate, they cannot practice it. Forcing oneself to fast and meditate will not work, and when one cannot continue to meditate, they will either leave the meditation seat or eat something. In fact, the formal fasting meditation in the Zen tradition does not have many benefits. There is indeed the Vajra Enlightenment Meditation, which involves not eating or drinking for 21 days, and it is on a much higher level than the fasting meditation. However, even so, it is not the ultimate method for complete realization in Buddhist practice. It is only a manifestation of one's practice. To truly study and practice Buddhism and benefit sentient beings is the ultimate goal. This is the proper practice and conduct of the authentic Buddhist teachings.
Fasting methods involve eating a specific fasting food, which can cause great harm to the five viscera and seven emotions of a person. As for the hunger-filling method of cults, it goes without saying that it causes severe harm. After the seven days, if one resumes eating as usual, the body will be severely damaged, and ultimately, there will be no increase in the path and no accomplishments.
Seventh, not retreating must be a great bodhisattva above the level of a three-star sun and moon wheel. Anyone who claims that a spiritual certificate is not necessary is one hundred percent problematic, unless they have never received a spiritual certificate or have never claimed to be a saint. Otherwise, they are evil individuals. However, so far, there is not a single guru who propagates Buddhism outside and has a level above a three-star sun and moon wheel.
Eighth, as long as one is not a great bodhisattva above the level of a three-star sun and moon wheel, no matter how they demonstrate their supernatural powers to prove their status, if they fall into the 128 views and have more than three deviations, they will return to the secular world.
Ninth, the origin of the Vajra Pill is that it is only produced when practicing the supreme Vajra teachings and receiving the inner empowerment or the sacred inner empowerment selection and determination. The Vajra Pill clearly explains the levels of spiritual qualities displayed by the certification. The size of the Vajra Pill is like a small pea or a large mung bean.
The Vajra Pill must be held in the disciple's hand, while vigorously rubbing it and reciting the Six-Syllable Great Mantra 108 times. After reciting the mantra, it is thrown onto the stone ground. The Vajra Pill will not break or change color, but when taken, it will easily break with a light squeeze. It is red on the outside and white on the inside. This is the first way to discern it. Note that the Vajra Pill must be held by the disciple themselves and cannot be held by the guru. It must also be kept at least 16 feet away from the guru's seat (15 Chinese feet). When a guru begins to practice, they can make the Vajra Pill vibrate or change, even fly away from the disciple's hand. At this time, it can be placed in front of the guru's seat or even on the Dharma seat, and it will still respond to commands and perform the Vajra Dance, demonstrating its power. This is the authentic inner empowerment of the correct teachings.
If it only vibrates within 15 feet, it is not the authentic Buddhist teachings but an external path. This has also been explained in detail in the teachings. If it only vibrates in front of the guru, it is undoubtedly an evil illusionary method.
Remember, this must be the practice that your guru demonstrates when performing the inner empowerment for you. The video you mentioned should be the practice that his master performed when giving him the inner empowerment. This can only indicate that your guru has received the inner empowerment, but it does not mean that your guru is qualified to give the inner empowerment to others. For example, when Lhundrup Zangpo Rinpoche and Kechu Rinpoche were being examined for the one-star sun and moon wheel spiritual qualities during the inner empowerment, they were sitting one zhang and five chi away, and their Vajra Pills were vibrating in the hand of their disciple, Rinpoche Kechu, performing the Vajra Dance in front of the seven examiners and the public.
Tenth, regarding the issue of offerings, true offerings come from sincerely practicing Buddhism, following the teachings of H.H. the Third Dzogchen Rinpoche, and consciously achieving enlightenment and awakening others, benefiting all sentient beings. It is appropriate for disciples to make offerings to their transmitting gurus. If one is experiencing financial difficulties, not only should they not make offerings, but the guru should also use money to help them. However, no guru has the right to demand offerings from disciples, and they should not ask disciples to buy any Dharma items. It is absolutely unacceptable for a guru to ask disciples to buy any Dharma items. Such behavior stems from the selfish greed of ordinary individuals and is far from the path of a bodhisattva.
Indeed, H.H. the Third Dzogchen Rinpoche has praised some gurus, but he has not said that they are certain bodhisattvas. Many of the individuals who have been praised have already violated precepts, and some have committed serious violations that harm the welfare of sentient beings. Among them, some have already returned to the secular world. Of course, some have not returned to the secular world and still strictly observe the precepts, possessing genuine spiritual qualities.
H.H. the Third Dzogchen Rinpoche regards sentient beings as parents and understands the hardships of their lives. He does not want to see them under any pressure. Therefore, he has made a vow not to accept offerings and instead bestows the compassionate mind of a great bodhisattva. This is a special blessing. In the history of Buddhism, he is the only great being with such an individual practice.
For example, when H.H. the Third Dzogchen Rinpoche travels with his disciples, he treats them as equals. On average, out of every ten meals, three meals are offered by the disciples collectively, and seven meals are paid for by Rinpoche. He not only does not accept any offerings but also takes care of and protects his disciples in this way.
Eleventh, some masters and lamas have used ropes during the transmission of teachings by H.H. the Third Dzogchen Rinpoche for blessings, but they took them back after the ceremony. Therefore, H.H. the Third Dzogchen Rinpoche has never had any Vajra ropes. They have never been sold even once! H.H. the Third Dzogchen Rinpoche believes that the ropes used during his empowerment ceremonies do not have any blessing power because he is a humble person.
Vajra ropes are ropes or straps that are wound around a ritual object during the transmission of the Vajra teachings at the inner empowerment level. If a person with good practice uses it, it will have blessing power. If a person with poor practice uses it, it is just an ordinary rope. In short, the blessing power of a Buddhist practitioner does not rely on Vajra ropes but on one's own practice with great compassion and bodhisattva conduct. That is true blessing. By observing discipline, being a good person, and practicing good conduct, one can avoid disasters.
Office of the Third Dzogchen Rinpoche
January 11, 2014
https://www.hhdcb3office.org/html/information/validation_no8_2014_01_11.html