KNOW THE TRUE DOCTRINE
(Preached by Norbu Wangpo Rinpoche, translated by Mi-Wu, Tibetan year of Buffalo.)
How the Wang-Ber Differentiates the Genuine and the Fake Master
Any Vajra Master must have specific Dharma instruments and heritable tokens. The rinpoche who possesses a higher-ranking position should be equipped with more particular heritable tokens. For instance, a Dharma king must have the Vajra Dharma Wheel (Dharma-chakra or the wheel of the law) and the almsbowl of a Dharma king and be able to demonstrate the ubiquitous supernatural power of these Dharma instruments. Therefore, every Dharma instrument has its specific characteristics, its aspects demonstrated according to the position of the master. The characteristics of the Wang-Ber (Gown of the Vajrayana) is now briefly discussed below.
A vajrayana Vajra Master must have a Wang-Ber (gown). The Wang-Ber is designed with differences according to the status of the master. The differences can be measured with the sign of a special wheel. If a master who belongs to the mainstream clergy of Buddhism does not have a Wang-Ber, then he or she is not a Vajra Master. Therefore, the Wang-Ber is essential, as it is a symbol designating a qualified master.
Today, most Vajra Masters do not wear the Wang-Ber. There are two reasons for this. One, because such Vajra Masters have had such a deep realization of Truth and have devoted themselves to teaching and the salvation of all beings for many years, their reputations are known to everybody, and they do not need the robe to prove themselves as masters. They still have to wear their Wang-Ber together with their hat in their grand religious ceremonies; otherwise they would be in violation of their precepts. In the recent era, there are also many rinpoches who never wear the Wang-Ber. The reason for this can be traced back to the Ming dynasty (1368-1644) when the Wang-Ber first began to be used. The true Dharma kings and rinpoches (referred to as living buddhas in Chinese) all wore the Wang-Ber when teaching. However, at that time, some of the rinpoches were inferior in the study of the Five Sciences and their understanding of the Dharmas, so they would hide their Wang-Ber in order to escape the scrutiny of the masses. This prevailed for many years. In addition, there appeared many fake rinpoches in the world, who obviously would object to wearing the Wang-Ber since it would reveal their true level of understanding and accomplishment. Thus, the Wang-Ber gradually disappeared from public view over the next few hundred years. Accomplished tantric practitioners, such as Trisong Detsen and Pabongka Rinpoche, did not deem the Wang-Ber as an important thing due to the prevailing historical tradition, even though they were true saints. Unfortunately, this provided the fake rinpoches with an excuse to cheat the world. Thus, now we have to declare clearly the correct Dharma in order to re-establish the right status of the Wang-Ber and revitalize the misinterpreted ancient knowledge.
This leads to the second reason the Wang-Ber is not worn today. The rinpoche imposters and fake masters do not wear the Wang-Ber because of their inclination towards cheating people and masquerading as masters. Why do they dare not to wear the Wang-Ber? It is because the Wang-Ber signifies that the wearer has a working knowledge of the many disciplines of Buddhism and represents their equivalent Dharma level (e.g. the Three Inner Dharma-Water Empowerments). The wheel emblem on the Wang-Ber signifies the Vajra Master's realization of every practice.
The disciple has the right to ask the master who wears the Wang-Ber for empowerment. If the master says that it is still not the correct time, then one can ask to examine the status of his Wheel emblem on behalf of living beings. After the master agrees, then the person appointed by the master goes to identify his emblem. After identification, this person would swear before the Dharma-Protectors to prove whether the Wang-Ber is of the right class. Therefore, the fake masters dare not wear the Wang-Ber as long as they have not attained the (equivalent) capability of realization of Truth and Dharma. The Discipline says "A holy Vajra Master who has attained the realization of the Dharma and its actions and is entitled to wear the Wang-Ber, should agree to show his or her identifying symbols to a disciple who sincerely expresses a wish to know the master's identification. If the proper conditions (pratyaya) have not yet arrived, then the disciple has to wait. When the conditions arrive, however, if the master refuses to show his Wang-Ber level, he violates the precepts and must be a fake master." Because of the Samaya Inner Tantric precepts, the fake master would not dare to wear the Wang-Ber. If such a fake master did dare to put on the Wang-Ber, how could he prove himself when the disciple asks for his identification?
The Wang-Ber is divided into five categories.
Aside from these, the disciple who realizes the Buddha-dharma and sits for meditation all year round, the scholar who really comprehends the sutras, disciplines and treatises (such as Geshe Naran, the outstanding Khenpo) may wear the Great Branch Master's Wang-Ber though they are not proficient at Inner Empowerment.
Determining which level of the Gown one can wear is first decided in a ceremony for the secret Tantric Supreme Yoga's Empowerment and then confirmed by writing an appeal for decision by the buddhas or with a drawing from the Golden Vase by the Dharma Protecting Deities. The decision is actually made by all buddhas, bodhisattvas, and Dharma-protectors with a great display of supernatural powers on the spot. It is not orally decided by one Vajra Master. Besides this establishment of rank by the doctrine of Dharma, there are many people who wear the Wang-Ber on the streets during the course of their mundane activities. They are just common people, not disciples of the Three Jewels (Triratna). Their behavior is not right, but they do not know how to correct it due to their stubborn and irrational mind process. This is not worthy of further discussion.
Also of importance, is that the practitioner must note that there are two kinds of Wang-Ber emblems: one on the outside of the gown, and the other is on the inside surface of the gown. The disciple has the right to respectfully express his desire to see the wheel emblem. This action is not an offense, but actually creates merit.
The strong reason for the meaning described above is: when disciples make a face to face request to the master with heart-felt sincerity for him to display his Wheel Emblem, and then request empowerment according the level of the wheel; there is a possibility that the master will tell the disciple that they do not have enough merit or some other problem. If this happens, DO NOT REMAIN SILENT! Otherwise, this is an offense that YOU are committing. At this time, you can ask your master again, with palms folded to appoint one who has enough merit to receive empowerment. If the master says that nobody has enough merit as an excuse, then you can ask for the third time, with palms folded, for the master to select anyone who has enough merit for the empowerment in accordance with the level of the Wheel Emblem. If he rejects you again, then it means that he would not appoint the one who has enough merit to witness, nor assign one who has ever pledged a vow before the buddhas and bodhisattvas to prove to the general public that he has received the Wheel Empowerment. It is not necessary to explain why this person must be a common imposter or fake rinpoche wearing a Wang-Ber, or just another charlatan. It is the disciple's duty to request often that his master verify whether he is genuine or fake, otherwise it is the disciple who is guilty of transgression.
To verify the category of the Wheel Emblem of a master, one must act strictly according to the meaning and intention of the Dharma. If a master is a Dharma king, his Wang-Ber must have a Wheel Emblem with the figure on its center that signifies that he controls the heritable Vajra Dharma Wheel delivered by the Dharma kings, which is clearly the most important emblem. The Vajra Dharma Wheel can perform miracles, move on the ground or on the water, and can even bounce and swirl in the air. Moreover, it can answer a disciple's questions and give empowerment and teachings. Simultaneously, this master must be able to demonstrate the supernatural power to request the Buddha to send down the nectar, which should manifest within the hour. The shape of the nectar cannot be compared to anything within this world. This holy thing is required for the highest empowerments of the Vajra Category. It is a necessary treasure which cannot be replaced by any other Buddha-dharma. All of the following initiations such as the Great Perfection, the Phagmo Deity, Mahamudra, the Master's Inner Empowerment, Kalachakra, Hevajra, Guhyavajra (Guhyasamaja Tantra), Yamantaka or the Singhavajra are only useful after Nectar Empowerment. Otherwise they are not in correct concurrence of arising events.
Moreover, any Supreme Master who is on the level of this sacred wheel and the bowl of descended nectar must also be capable of the Vajra-Samaya empowerment, the Auspicious Selection Empowerment, and the Protector category's Golden Vase Empowerment, which are described as follows:
At the time of the Vajra-Samaya Empowerment, by virtue of the master, blessings of the Mandala, and by all the power of the Dharma world, the master transforms the weight of a vajra (which normally weighs only a few kilograms) into thousands of tons, or he triggers the true Samaya fire. These must be witnessed by the disciple who is receiving the empowerment on the spot.
Auspicious Selection Empowerment uses the Dharma board, the four-element wooden pillar (earth, water, fire, and wind); auspicious peacock feathers, etc. to form a place of enlightenment and to display the supernatural power to select the type of Dharma experience for the disciple. At the empowerment, the disciple shall hold the above articles and display their supernatural power.
Golden Vase Selection Empowerment also presents the power of the Dharma, which should be witnessed on the spot by the disciple.
All five tantric empowerments must use the three secret waters: for instance, the Holy Bodhi Water, which flows out of the bowl and becomes the water of Vajra-Yogini.
As a Dharma king, in addition to the preparing of the five Secret Inner Tantric Empowerments, he must thoroughly know all sutra and tantric vehicles and the five sciences. The sutra and tantra vehicles denote the sutras, disciplines, treatises and the three secret tantras. The five sciences cover the sound sciences (meaning proficiency in literature, debating, music, singing); the skill sciences (relating to all arts in this world including painting, sculpture, architecture, construction and repair, and the design manufacturing of fine arts); the medical sciences (including but not limited to the knowledge of all beings' physical and mental diseases and limitations; and the ability to cure them when appropriate); the causal science, which is the most important of the five because it discloses the truth and leads one to be able to truly distinguish between right and wrong, good and bad (this is the law which enables a great being to ascertain the real nature of the world); and last is the inner science (applied Buddhist philosohy or realization) which is the internal power generated by morality including the presence of power in the mandala.
Lacking any one of the five sciences would preclude one from being called a Dharma King. If one achieves mastery in the five sciences but does not master all five tantric empowerments, one cannot be called a Dharma King either. Therefore, a Dharma King is called the most elevated saint. The highest-ranking Dharma Kings are Shakyamuni Buddha, Guru Padmasambhava, Great Master Marpa, Great Master Atisha, His Holiness Karmapa, the Deity Phagmo, and others. How can a common rinpoche call himself a Dharma King? Even if one has not put on the Gown, he must be validated with the above secret empowerments and the five sciences. under no circumstances could someone be called Dharma King if he lacks any of the above conditions.
If someone wants to be called a Dharma King, the disciple can ask him thirteen questions:
If one does not possess all of the above thirteen elements, he cannot be called a Dharma King.
The Great Teaching Master [Robe and Almsbowl Master] must be asked according to the Great Teaching Master code. The Great Branch Master must be asked according to its code and the Lower Branch Master should be asked according to its code. Once one code is not complete and it is known that the master is not qualified, his title and status will be moved to a lower level. Furthermore, the Vajravarahi or great bodhisattva who incarnates as a dakini, while possessing high and deep knowledge of wisdom, should command the inner science of logic, the path of prajna emptiness, and the power to grow facial hair at will. The dakini should command the nature of prajna in order to exhibit her true essence in the world.
It is to be noted that any rinpoche or Vajra Master who shows his identification by reason of heritage should be evaluated with an air of skepticism. This is because every rinpoche or Vajra Master has a heritage. Also, some fake rinpoches have studied the heritable books and can discuss heritage theory at length, which they claim is theirs. However, the above thirteen conditions cannot be created by false rinpoches. Therefore, one should not listen only to their words relating to heritage and Outer Tantra Empowerment (Disciple Entry, Five Dhyani Buddha, Kusuma-mala or Wreath, and Acarya) and assume them to be genuine rinpoches.
If we, the sincere disciples, have not met with a genuine master, the best way is to study the sutras, by which we can gain knowledge in our effort to escape from the cycle of birth and death. If we practice the six Paramitas widely according to the Dharma, we can attain realization, whether it is through Hua-yen, Fa shiang, Zen, or Pure Land. Therefore, having not met with the tantra, it is better that we only chant "Amitabha." In order to achieve realization in this lifetime and study the highest level of tantric Buddhism, we must follow a true master to avoid falling down into the sorrow of reincarnation cycles. We must use these guidelines of the thirteen merits to select a true master.
A master who is equal to the status of the Great Teaching [Robe and Almsbowl Teacher] Master has to wear the Wang-Ber of the fourth level of the Wheel. He is only next to the Dharma King in power and wisdom, because although he is lacking a Vajra Dharma Wheel, he is proficient in sutra and tantra, the five sciences, and the four Inner Tantra Secret Empowerments (Vajra-Samaya, Auspicious Selection, Buddha's Descended Nectar, and the Golden Vase). Lacking any of the above, he would not be the Great Master. This master is the General Master who leads one of the Buddhist schools in the world.
One who wears the Wang-Ber below the fourth level Wheel Emblem is the Great Branch Master, which indicates a country's great monk or rinpoche who has to be identified by someone of equivalent rank, conditions of Empowerments, and knowledge and power. To identify the Lower Branch and the Beginning Masters, the method for identifying the Great Branch Master can be used, which is to compare the different conditions of emblems of the wheel. The Master and the great and lesser rinpoches without the emblem of the wheel can be identified according to the thirteen conditions of merits and conditions of Phagmo and dakini. In general, one who cannot be evaluated in accordance with the Dharma is not the corresponding master, rinpoche, or bodhisattva.
At the end of the Dharma, it seems that the real Living Buddhas and rinpoches can be found everywhere. As regards the theory, everyone can exaggeratedly express his or her views, but when speaking practically [i.e. about his or her actual practice or power of the Buddha-dharma], everyone becomes silent. Why? Because he has not really realized the highest level of practice. Thus, none of the Buddha's power can be shown. In the end of the Dharma [the age we now live in], it is extremely difficult to find a Living Buddha who possesses the level of Wheel of the Great Branch Master among thousands of great lamas.
The following are the emblems of the respective level of the Vajra master and a detailed description of the level of empowerment of that Vajra Master:
Beginning Master Wheel Level: possesses the merit to save all living beings, understands the meaning of the Buddha's teachings, behaves impeccably, and knows [can perform] the four Outer Tantra Empowerments, but not the Inner Tantra Empowerments. This wheel emblem has one bar or rectangle over a circle which is over a crescent.
Lower Branch Master Wheel Level: understands the meaning of the Buddha's teachings, can give Three Secret Holy Water Empowerments, discards all desires, masters the dual practice of Samadhi and wisdom, and demonstrates the conduct of the true Vajra Master. This emblem is like the Beginning Master wheel only it has two bars on top of the circle.
Great Branch Master Wheel Level is able to do at least one of the following:
These four kinds of masters all wear the Wang-Ber with this Wheel emblem. This emblem is like the previous two only it has three bars on top.
The person with the Robe and Almsbowl Teacher Wheel is the Vajra Master who is able to give the Three Secret Holy Waters Merit Empowermwent as well as the Inner Tantra Vajra-Samaya Empowerment and two Auspicious Selection Empowerments. They must also simultaneously know thoroughly both esoteric and exoteric teachings (sutra and tantra) and the Five Sciences. This emblem is like the previous ones with a crescent under a circle, but it has four bars on top of the circle.
The person with the Dharma King Wheel Level represents the Norbu Dorje Vajra Master (Dharma King) who is able to know the sutra and tantra and the Five Sciences and is able to give the Three Secret Holy Water Merit Empowerment and all five Inner Tantra Empowerments. Most importantly, a Dharma king must be able to hold the heritable wheel which has the power of miracles, such as moving, speaking, or flying. A Dharma king must also be able to use the almsbowl to receive the nectar bestowed by the buddhas from the sky above. This emblem is the same as the Robe and Almsbowl Teacher Wheel with the addition of a small circle denoting the Vajra Dharma Wheel at the top between the four bars symbolizing the four empowerments.
[These wheel emblems appear on the crown of the hood of the robe as well as on either side in the front.]
This book of "Wang-Ber" which differentiates between the genuine and the fake masters can be perceived in two ways. The first perception is that this book is not trustworthy. After all a rinpoche is a rinpoche. There is no need to wear a Wang-Ber when one can be called a rinpoche. The other viewpoint holds that this book is a means of testing, like a touchstone or mirror. Which one is right then? The former are the rinpoches who only talk about the theory and ignore the true power, while the latter are the rinpoches who talk about both theory and powers. For the time being we will not discuss which one is right, but bring up several questions for consideration:
Therefore, this treatise on the Wang-Ber, criticized from whatever point of view, is at least a touchstone or mirror used for testing. A fake rinpoche dares not wear the Wang-Ber, because anyone who wears it will be requested by all disciples to display his identification and qualifications. Making such a request is not a sin. On the contrary, it is a great virtue so that everyone is willing to bring up the request, which would make the fake rinpoche feel shame and fear for wearing the Wang-Ber; because he will find no place to hide on this earth!
All the virtues of printing this book are dedicated to all the beings.
May all beings hear the true Dharma and practice till realization.
For a discussion of this book, see True Stories About a Holy Monk.
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