His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – March 15, 2020

His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne and led the attendees in Avalokiteshvara ritual. He then continued to expound on “Scroll 82 ‘Elder Ugra Assembly’ (Chapter 19) of the Ratnakuta Sutra.

“The Ratnakuta Sutra was expounded by Shakyamuni Buddha personally, in Sravasti. For the most part, it is made up of Shakyamuni Buddha’s teachings and explanations of the attitudes, ways of thinking, and behaviors that ordained and lay practitioners on the Bodhisattva Path should exhibit. In other words, if you think you’re practicing the Bodhisattva Path, and that you are ordained, then do your thoughts and behaviors match what the Ratnakuta Sutra says? If not, then you are wrong, and there is no need for further explanation, as this sutra was expounded by Shakyamuni Buddha, and not me. Thus, in addition to expounding on the behaviors and ways of thinking that practitioners on the Bodhisattva path should follow, the Ratnakuta Sutra also examines whether or not a transmitting guru fits these qualifications. Relatively speaking, this also means examining yourself, and whether or not you have what it takes to practice the Bodhisattva Path. If you do not, you need to listen, and not overestimate yourself so smugly, thinking that I have to teach you whatever Dharma you want to learn.”

Sutra: “Amass merits of the disciplines of the 12 dhuta. Dwell in Ah-Lan-R.”

“This is for the ordained, as a layman couldn’t possibly cultivate all of the disciplines of the 12 dhuta.” At this time, Rinpoche asked the ordained to look up the terms for the 12 dhuta, and a disciple reported back: “(1) Dwelling in Ah-Lan-R; (2) regular begging for food; (2) orderly begging for food; (4) a single meal at noon; (5) limited food intake — don’t get too full; (6) no drinking fruit juice after noon; (7) waste clothes; (8) three plain garments; (9) living among tombs; (10) resting under trees; (11) living in open air; (12) sitting often, instead of lying.”

Rinpoche continued: “There are many disciplines among the 12 dhuta that the laity cannot cultivate, but the ordained must, as it is required of their practices. If you are not ordained, then don’t worry about the details of this path for now. But still, you need to know that this is required. If one day you take the vows of the ordained, where do the merits of the 12 dhuta the Buddha speaks of come from? From these 12 disciplines. And as long as you fulfill them, the bhikkhu and bhikkhuni merits of the ordained will naturally manifest. What does this mean? That you don’t need to implore when you have done what your precepts require. For example, if you take and are willing to uphold the vows of the Bodhicitta Precepts, you will naturally give rise to bodhicitta without needing to implore it. But if you do not uphold them, bodhicitta will not arise in you. In simple terms, what Shakyamuni Buddha teaches us is to do what we are required, and karmic effects will manifest without imploring. That is to say, the karmic effects you get reflect your practice. And so, what are you going to get for imploring when you’ve done nothing? Nothing.”

“Simply put: what makes you think you can become a candidate Bodhisattva for Amitabha’s Land if you haven’t even resolved yourself to practice the Bodhisattva Path for this lifetime? People always say they’re going to practice in the land of Amitabha when they aren’t even practicing now. So then, what will you practice? You must resolve to act. Everyone wants to go to Amitabha’s Land, no longer suffer, and not suffer in death. But what about the beings you’ve harmed over the course of so many lifetimes? You think only of yourselves. And is that cultivation on the Bodhisattva Path? No. This is what the Amitabha Sutra means by: ‘speaking Dharma which is difficult to believe during the wicked era of the Five Turbidities.’ People often think: ‘You have to give me whatever I implore.’ But how can I give you what you want when you haven’t even done what you’re supposed to? I can’t.”

“Why is it the Glorious Jewel Buddhist Center puts such emphasis on the Bodhisattva Path? Because we cannot become Bodhisattvas in this lifetime. And as we can’t become Bodhisattvas now, we must go to Amitabha’s Land and become candidate Bodhisattvas. And thus, we must follow and practice the Bodhisattva Path in this lifetime, and stop being selfish and self-interested. Otherwise, what makes you think you have what it takes to act as a candidate Bodhisattva for Amitabha? What makes you think you can jump right into a doctorate course without a bachelor’s? Don’t think: ‘I can’t go on, I’m too old.’ No matter how old you are, as long as you can speak, you can recite the Great Six Syllable Mantra, no? ‘I’m tired and weary; just give me blessings, Rinpoche.’ But are you going to feel full just because the person next to you has eaten?”

“Here, the Buddha is specifically reminding the ordained that they must fulfill the disciplines of the 12 dhuta; otherwise, that is not ‘merits of the 12 dhuta.’ What is it? The body of a mortal (an ordained ready to reincarnate). As ordained practitioners, there are certain ways of the Dharma that you must practice. In the past, I’ve mentioned that the cultivation methods of the ordained and the laity differ. For example, the laity cannot cultivate the 12 dhuta. Wearing ‘waste clothes,’ as mentioned halfway through, means patching up clothes that have been thrown out and wearing them. But can we do this? If you go around dressed in waste clothes, people will think you’re crazy. Your boss will have you fired the next day, and your husband will complain that you stink. Why is it the ordained progress faster in their practices than the lay practitioners? Because they are supposed to have less desire. But you ordained are even more covetous than the laity: wanting enlightenment, smooth recitation, and good health. Is this not desire?”

Sutra: “Facilitate the Four Noble Truths. Dwell in Ah-Lan-R.”

“The Four Noble Truths are the truths of: suffering, amassing, cessation, and the path. This is the Dharma that was transmitted by Shakyamuni Buddha when he first became enlightened. At the time, there were six others practicing asceticism under him. But Shakyamuni Buddha didn’t believe this would deliver him to Buddhahood, and so he gave it up, and began practicing meditation instead. Thus, when Shakyamuni Buddha attained Buddhahood, these six were displeased, and asked: ‘Why have you abandoned your ascetic practices?’ And so, he first transmitted the Dharma of the Four Noble Truths (suffering, amassing, cessation, and the path) to them, asking: ‘Why is there suffering? Where does it come from?’ Amassing doesn’t mean pooling together the forces of suffering for our practices, but rather focusing all of the power of our actions, speech, and thoughts to face and counter-treat the origins of our suffering. You must make the decision to do this to eliminate your suffering. What does ‘eliminate’ mean? That you must not obsess over the causes of your suffering if you are to get rid of it. When you eliminate suffering, the Arhat Path will manifest.”

“While it is the Lesser Vehicle that primarily focuses on the Four Noble Truths and the Twelve Links of Dependent Origination, all Buddhist practitioners must understand these concepts to some degree. Whether a practitioner of the Bodhisattva Path or the Vajra Vehicle, we must not underestimate the Lesser Vehicle, because those who practice the Lesser Vehicle are even more resolute — as they must give up everything. There is much that you are unwilling to give up, and let go of. And so, they have greater resolve than you. We must not look down on them for practicing the Four Noble Truths, the Twelve Links of Dependent Origination, and the Agamas Sutra, because this is their karmic connections, and their root capacity. Regardless, they have greater resolve than us, because they have given up the mundane.”

“This phrase means that when the ordained dwell in Ah-Lan-R, it is easier for them to cultivate the Four Noble Truths, as there isn’t so much temptation directed at them from others. When you think you need followers of your own, that means others are tempting you, and leading you astray, in the wrong direction. There was one ordained disciple who was smart: he was going to go to the US, but then didn’t when I told him not to. Had he gone, everyone would be going to him to settle disputes. But by claiming one person is right and the other wrong, he would be breaking his vows. And so, I urged him not to go, and he listened. Had he gone, at the very least he would be getting more money, as they would give him offerings. But he gave up on this; and thus, this is cultivation of the Four Noble Truths. But why is it that dwelling in Ah-Lan-R facilitates practice of the Four Noble Truths? Because it leads to less outside interference.”

Sura: “Know well your afflictions. Dwell in Ah-Lan-R.”

“You must dwell in a place of tranquility, including having a tranquil mind, in order to truly know the sensations of eye, ear, nose, tongue, body and mind (sight, sound, smell, taste, touch, and Dharma). Our minds are almost always disordered, and preoccupied with thoughts, and so we aren’t so good at noticing when the Five Aggregates arise. Aggregates are negative, but not bad. Why are they negative? We constantly pursue the five sensations of sight, sound, smell, taste, and touch, seeking the Five Aggregates; and, thus, our lives get carried away by our consciousnesses. In simple terms, we either like things or don’t; but you never look into why. However, when dwelling in Ah-Lan-R, one can clearly see: ‘Why is it I am pursuing this? What is driving me?’ And then, it becomes apparent that it is the work of eye, ear, nose, tongue, and body. But where do the sensations of eye, ear, nose, tongue and body come from? Observe while in meditation, and you will see this reasoning.”

“So then, why aren’t I explaining this in detail today? Because even if I did, it wouldn’t help you. The Buddha spoke of the Eight Sufferings that afflict sentient beings, and among these is the burning of the Five Aggregates. But what does this ‘burning’ mean? We seek out the five sensations of sight, sound, smell, taste, and touch, constantly pursuing them, and thereby unknowingly creating all kinds of suffering for ourselves. You say: ‘But I’m not pursuing them!’ But you are! Sight doesn’t refer to attraction of the sexes, but rather all phenomena that we see. We pursue sensation, and when we speak of touch, this refers to being touched emotionally as well. It’s like how we like praise and dislike criticism; this is all touch. Those who are seriously afflicted by touch easily become conceited. And as soon as conceit appears, even-minded compassion ceases to manifest. And without even-minded compassion, there is discrimination; and when we discriminate, we are not practicing the Bodhisattva Path.”

“Why is it the Buddha includes the burning of the of the Five Aggregates among the Eight Sufferings? Because all human suffering originates from sensations of sight, sound, smell, taste, and touch. But still, we’re not taught to have no desires at all, as our desires for survival are reasonable: the desire to eat when we are hungry and wear clothing when we are cold — even wanting to go to sleep and get married are desires. These desires naturally occur in human sentience, and they are unavoidable. And thus, we must go with the flow of our causal conditions. What does this mean? Doing things in accordance with our abilities and duties, and not overreaching, or indulging in fantasy. ‘I’m going to make a lot of money, buy a house, and push myself to make my first fortune before the age of N.’ But if you have the karmic fortune for it, you don’t have to push yourself; they will be given to you. And if you do get them by pushing yourself, they’ll end up disappearing in the end out of nowhere.”

“The Buddha said: ‘Our wealth is co-managed by five thieves.’ First are our sons and daughters. Are our children thieves? Yes — I can relate to this. Next is the government. The government raises taxes, and gives us the upgrade version of health insurance, and before you know it, all of your money is gone. And so, saving up so much money is useless, as it can all become worthless due to inflation, or because of a few changes in government policies. Thus, this is what the co-management of five thieves refers to.”

“‘Know well your afflictions.’ We live in a haze of crowds in this complex society of ours. And in order to survive, and live our lives, we often forget about the burning of the Five Aggregates. We don’t see them for what they are, and think them inevitable, and necessary for our survival. But at the same time, for the sake of this ‘survival,’ we often hurt both ourselves and others without knowing it.”

“Why build a temple when I already work so hard? If you never go through seclusion, you won’t see your inner worlds clearly. You never quiet your minds and take a clear look at yourselves — except for now, when I am scolding you. But when in seclusion, away from outside temptation, locked in a room with only a window to look at, you will gradually begin to take a look at yourself. There are two extremes to this: One is that the more you look at yourself, the angrier you become, because you feel like a victim; and the other is that you look at yourself and realize that all of your suffering is self-inflicted.”

“Why is it we will have so few seclusion rooms? Because we need to be selective. If you always think of yourself as a victim, you shouldn’t do seclusion. And you shouldn’t do seclusion if you are always blaming your guru either, otherwise you will go crazy thinking about this while inside.”

“We only have virtue when in a place of tranquility. This ‘virtue’ means looking at the Five Aggregates from the perspective of the Ten Meritorious Acts. What are the origins of these aggregates? You shouldn’t try to get rid of them; without the Five Aggregates, you are not human, nor are you a sentient being. We need the Five Aggregates. And we need to understand the drives created by them. When you always want your sensations of sight, sound, smell, taste, and touch satisfied, suffering begins. It should be enough to have anything. With the right karmic fortune, you will get all the sensation you need without asking for it. But if you get these things without sufficient karmic fortune, something will end up happening.”

“We often fail to realize just how much evil we do through our actions, speech, and thoughts, thinking we’ve done nothing wrong at all. ‘I didn’t do anything wrong. What did I do wrong?’ But when you quiet yourself, and I scold you, your mind becomes tranquil, and you are able to realize your misdeeds. Why is it I am always scolding you? Because the Buddha says so. If you don’t have the karmic fortune and causal conditions for seclusion, then I must start by reprimanding you, and hitting you. When I hit that one disciple, he was left with no injuries, and yet I was able to help him solve many of his problems without saying a word.”

Sutra: “For the equanimity of the Dharma Realm. Dwell in Ah-Lan-R.”

“This is difficult to explain. This doesn’t mean waiting for the Dharma Realm while in seclusion. In reality, when in seclusion, we can see that everything about the Dharma Realm is equanimous, as we know that everything arises from causal conditions. There are no heroes or villains, and so on. By nature, everyone is equal, as Buddha nature is equanimous. All sentient beings have equal potential to become Buddhas. So then, why is it some succeed and others don’t? This is directly related to people’s karma, as well as their karmic effects and causal conditions. And so, when in seclusion, we don’t wait for the Dharma Realm, but rather come to realize that all phenomena of the Dharma Realm are equanimous. What does equanimous mean here? That everything arises and ceases as and when it should. The arising of phenomena isn’t necessarily bad for us, nor is its ceasing necessarily good for us.”

“It’s like this coronavirus pandemic. It’s caused us to improve our hygiene, making us less likely to get sick. And as my restaurants are particularly hygienic, their business has improved, and this is also good.”

“‘For the equanimity of the Dharma Realm.’ Because only once we enter tranquility can we see that the coming and going of all phenomena is equanimous, and is the ways of karmic conditions, rather than forced changes. So-called working hard to accomplish something means constantly creating virtuous causes and conditions throughout the course of our efforts. And yet, still, we will meet hindrances throughout this process. But we must also treat these hindrances as equanimous. That is to say: were it not for these hindrances, would you know your faults? And without them, would you know where it is your understanding lacks? And would you know where you fall short?”

“All phenomena that manifest in the Dharma Realm originate from the fact that there is both good and bad in us. And as practitioners on the Bodhisattva Path, we must look on all phenomena of the void with even mind. This means realizing that it is all the laws of cause and effect and arising and ceasing at work. It is all conditions and karma, constantly changing. And so, I am always reminding everyone that Bodhisattvas don’t discriminate between good and bad people, nor do they ignore bad people, or only help the wealthy. They treat everyone equally. And equanimity is possible because they work from causal conditions. A Bodhisattva can’t help you without the right conditions — but with right conditions, they naturally can help.”

“We have to understand the equanimity of the Dharma Realm, like the ‘Wisdom of Equanimity’ of the Five Wisdoms. So then, how do we cultivate this Wisdom of Equanimity? With the latter part of the Four Immeasurables: ‘departure from love and hate, and refuge in equanimous freedom from attachments.’ We always remember this phrase. Thus, if, when considering what we like and dislike, we are able to let things go equanimously, Wisdom of Equal Nature will manifest, and with this wisdom, the Dharma we practice will be equanimous too. All sentient beings must be equal for us to benefit them. And so, we cannot liberate sentient beings without first cultivating Wisdom of Equanimity.”

“Without Wisdom of Equanimity, we fear the sight of the beings of the Hell Realm, because they are ugly; fear the beings of the Asura Realm, because they are arrogant; envy the beings of the Heaven Realm, and want to help them, because there is much they can bestow us with; and are pitiless toward the beings of the Animal Realm, killing and eating them. And so, Wisdom of Equanimity is an important part of the Five Wisdoms. When practicing the Bodhisattva Path, if we are unable to transform our discrimination into Wisdom of Equanimity, we will never succeed. But this cannot be done overnight. We can’t just go help some beggar and say that is Wisdom of Equanimity, as this isn’t following the flow of karmic conditions. If you are unequipped to help beggars in this lifetime and insist on finding one anyway, the act becomes contrived. Following karmic conditions means that you help others when the right conditions arise, and in accordance with the ways of the Dharma. If these conditions don’t arise, however, that means this bond was never created in your past lives. So, work hard in your practice in this life.”

“You can’t liberate sentient beings without the right karmic connections. The reason I have all kinds of strange run-ins is because I tried to do too much in my past lives, and now it’s all come back to me in this life. On the other hand, this has also bred a drive in me to practice the Bodhisattva Path. The Ratnakuta Sutra constantly teaches: a Bodhisattva is fearless. This is because Bodhisattvas don’t act for fame or fortune. Rather, they do everything they can to help sentient beings in every way.”

“‘For the equanimity of the Dharma Realm.’ Not ‘wait,’ but rather ‘equanimity.’ We see all sorts of changes of phenomena in the Dharma Realm, but they are all equanimous in nature. When viewed with Buddha wisdom, everything is equal, merely coming and going with various conditions. Whether or not you have children in this life depends on the law of cause and condition, and this is all equanimous. If you become pregnant with a good child in this lifetime, congratulations: this is because of your past practice. And if you don’t, but are reverent toward your guru and accepting of the Dharma, your child will change in the womb before you even give birth. This is what we Chinese call prenatal education.”

“Where does prenatal education come in? It all has to do with the parent’s mindsets when the child enters the womb. This is why I ignored that couple who came in asking for blessings yesterday. They were disrespectful to me, and if you don’t respect me, naturally you are not respecting the Three Jewels. So tell me, do you think this child is going to respect his or her parents later in life? Everyone asks for blessings when they get pregnant. But if you’re so afraid, then don’t have a baby! If before your child has even been born, you tell yourself this is a disaster, and something might go wrong, then that is a lack of faith in the Dharma of the sutras.”

“We ask our guru for blessings so as to grant protection of the Dharma to all pregnant mothers — not just for your own child. If you’re only acting for your child, then what about the rest of the world? Every time I bless an expecting mother, I wish for smooth labor for all mothers and children — not just for specific people. Why? Because if all pregnancies go smoothly, yours will too. But if you only implore for yourself, then what about everyone else? It’s like how I’m always telling you that if there are social problems in your country, you will end up suffering too. For instance, the appearance of the coronavirus is causing everyone a bit of inconvenience right now. So then, do you understand why I am always trying to get you to encourage your friends and family to eat vegetarian? Nowadays, many reports show vegetarians are less likely to catch this illness. People who didn’t listen before are regretting it now that it’s too late. And so, those who implore blessings selfishly will not get them. There is more than one pregnant mother in the world, and even pregnant dogs and cats count. Thus, they who practice the Bodhisattva Path should think: my pregnancy represents the pregnancies of all sentient beings, and wish for no beings to suffer. I will agree to this kind of supplication any time, and bless you even if you don’t give me offerings. But no one listens, and you selfishly and self-interestedly implore for your own benefit. So then, is it okay if everyone else suffers disaster? This is wrong!”

“‘For the equanimity of the Dharma Realm.’ This phrase is important. In reality, we are all in the Dharma realm right now. This doesn’t just mean the realm of the Dharma. Rather, all phenomena that occur in the greater universe can be labeled the Dharma Realm. This realm is subdivided into several different layers, and whether you reincarnate among the Six Realms or become a Buddha, we are all active in the Dharma Realm. And so, as we practitioners on the Bodhisattva Path watch the phenomena of the Dharma Realm, we are always of even mind, because we know these are all causal conditions. We need not be happy about good conditions, or feel sad because of bad ones. Take the coronavirus, for example. No one can leave their houses, and people are saving a lot of money; and so, this isn’t a bad condition. It is making everyone’s hygiene better, too. Thus, causal conditions are complex, and there’s no absolute right or wrong, or good or evil. Everything is constantly changing. And so long as we practitioners are of pure, virtuous mind, even when your negative karma and collective karma ripen, you’re unlikely to get sucked in. But if your mind is not pure and virtuous, and you give rise to hatred for your guru, this can be dangerous.”

“Over the many years that I’ve painstakingly spread the Dharma, I’ve never pursued fame or fortune, only seeking to lessen sentient beings’ suffering. With you being my disciples, naturally, I protect you. And while I protect you, you can protect your families. And your families can protect others, expanding this protection farther and farther. When someone offers to treat you to a meal, I urge you to offer to treat everyone to a vegetarian restaurant instead. Why? Because this is a good deed. But why do you accept your friends’ invitation to go to a restaurant that serves meat and only order a couple of vegetarian dish for yourself? You don’t dare suggest this, as you are afraid of offending someone, or losing business, or a contract. But with the right condition, these people will comply with whatever you want to eat. And without such condition, you can offer someone a feast from the heavens and they won’t take it. We must take advantage of every opportunity in which we can influence others to do a little good. A vegetarian meal is a good deed; at the very least, that’s one less meal with meat that person will eat, reducing his karmic debt to others. And it is better for the environment, too. So then, why is it no one does these things when we all have this ability? Because we want to live comfortable lives. But how can you live comfortably when society is a mess?”

“Everyone wants to wait until the time of Grand Pujas or Chod Pujas to bring their friends and family over. But there are a lot of good deeds we can do in our everyday lives without even thinking about it. In America, a lot of young men and women go door to door preaching Mormonism without worrying or being embarrassed, because they know that this is the religion they want. So then, why is it we Buddhists don’t want others to know our beliefs? If you fear this, you might as well not practice Buddhism. You’re afraid your boyfriend will dump you if you tell him you’re a vegetarian? Then get a new one. There are over 7 billion people on Earth, half of which are males. I don’t believe you can’t find someone. And your fear proves you are greedy.”

“By doing all that the Dharma tells us, not only can we protect ourselves, we can also truly help sentient beings. But if you don’t even do what the sutras teach, don’t go around saying you can benefit sentient beings through Buddhism. The Dharma is easy to learn, but difficult to practice. Why? Because of the burning of the Five Aggregates. Every day, we’re going after what we favor most for ourselves, and this keeps us from doing good. It’s like the example of how I teach you that when people offer to treat you to a meal, you can respond: ‘I’m a vegetarian; how about I treat you a vegetarian meal instead?’ Can you not bring yourself to say this? Are you afraid of offending others? Or that they won’t want to see you again? Clearly, these people are your karmic creditors; so then, why see them again? Are you afraid of having no friends? I’m impressed: you don’t fear the Buddhas and Bodhisattvas will leave you? Don’t think that you can just eat with everyone else with no issues. You aren’t me. I can eat with others while preaching the Dharma, and they won’t talk back to me, because they know I’m a Rinpoche. I can go and on, and they won’t say anything about it — but you can’t do this. If you tell people they’re eating corpses, they’ll argue with you. Of course, I don’t say this either. Rather, I would come up with an example of what will happen to them, and the more they eat the more afraid they become. But if you can’t do this, then pull others over instead of getting pulled away. Even if you don’t have the foundation to persuade others to do good, at the very least you can help them to do good deeds. So, why don’t you do this? Why do you go around afraid of offending others more than you fear committing wicked acts?”

“For example, if you eat with someone, and they bring over a sauteed fish to ask you if it looks right, and you say: ‘It looks ready, should be tasty!’ Then that is going along with wickedness. A lot of people say things like this. Some people close to you will say: ‘You used to be great at sauteing fish, can you help me take a look?’ And if you say it doesn’t look ready, that is going along with wickedness as well. Or some will say: ‘You know how to pick out fish; can you help me?’ And to try to impress them, some of you will even pick out a living fish to have killed. All of this is going along with evil. For the time being, you lack fixity and karmic fortune, and are burdened with great karmic hindrance. Thus, you must reduce the evil you participate in around you. This doesn’t mean you should cut yourself off from all of your relationships; but you need to reduce these things. If you invite others to eat vegetarian food with you and they don’t listen, then that is not a part of their causal conditions. On the other hand, if you and your friend don’t eat a meal together, and drink coffee instead, that is fine too, and that is cultivation. I don’t make a lot of money off of my vegetarian restaurants; I am just giving you a place to practice good deeds. Don’t think that minor good deeds make no difference, and minor wicked acts don’t matter. Pay attention to what the sutras say. If you always do good, and give others the opportunity to do good as well, your mind will constantly be transforming from wicked to virtuous, and only then can you heed the true virtue spoken by the Buddha. The reason you don’t understand the Dharma I speak is because your minds remain wicked, and this virtue cannot get through to you.”

“A reminder to everyone: I have already expounded on the Ratnakuta Sutra for over two years, and you should look over it whenever you get the chance. After all, there is nothing good on TV lately — all just news about the coronavirus. So, you might as well review the sutra teachings. Don’t think having read them before is enough — can you do what they say? If not, then you don’t understand! Okay?” (Everyone replied ‘okay’ in unison.) “Achi has heard you! If she comes for you, that’s none of my business.”

His Eminence Rinchen Dorjee Rinpoche led the disciples in the Dharma Protector Achi ritual and dedication prayer.

Upon perfect completion of the puja, all the attendees thanked the guru for his compassionate performance of the Dharma and bestowal of auspicious teachings, benefiting countless sentient beings. Rising to their feet, they paid reverent homage as His Eminence Rinchen Dorjee Rinpoche descended the Dharma throne.

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Updated on May 10, 2020