His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – February 28, 2021

At the Glorious Jewel Buddhist Center in Taipei, His Eminence Rinchen Dorjee Rinpoche presided over an auspicious puja on the Hundred Prostrations on Achieving Realization and the Elephant Jambhala.

Hundred Prostrations on Achieving Realization

“We will recite the Hundred Prostrations on Achieving Realization first. The reason that you will be led to recite this sutra is to let you understand the true meanings of the Dharma. At the latter part of the text, it is mentioned that before Buddhism was introduced and passed into Tibet, this text had already been around in China about the time of Sui and Tang Dynasties.”

Rinpoche instructed an ordained disciple to lead the attendees to recite the Dharma text. The guru then expounded it after the recitation was completed, “At its beginning, there are names of Buddhas, Bodhisattvas, and arhats. After that, all we have recited are key points for us to learn and practice Buddhism. There is no mention about imploring for having good health, obedient children or successful businesses.

In the Dharma text, there is this saying, ‘May I not use my affliction and scattered thoughts as reasons to implore for the without-self Dharma.’ Why did I reprimand ordained disciples not to create, or fall into, affliction? It was because of this line. If you constantly have affliction when you are alive, you cannot attain the “without-self Dharma” when you die. “Without-self Dharma” means that there is no attachment to self in the Dharma Realm of natural sphere. All sentient beings are equal in nature with no differences. The ‘I’ comes into existence because of “I” being reincarnated according to ‘I’’s karma accumulated over past lifetimes. The essence of ‘I’ is pure and unaffected. However, we create much affliction for ourselves. Learning the Dharma, chanting mantras, making prostrations to the Buddha, and practicing sitting-meditation would all help you to reduce, stop bearing, or eliminate, your affliction. Before you are sure that you have obtained these results about your affliction, you should firmly believe in your guru’s blessings. Otherwise, it is impossible for you to do what is described in the next sentence, ‘May I gain the state like one with immeasurable bodhicitta when I face my death.’

In 2007, I took a retreat on Lapchi Snow Mountain. In early June, one day my breathing and my heart stopped, but I felt no affliction, disarray, regret or fear. I only implored Dharma Protector Achi for this: ‘If my staying alive would not help sentient beings, lead me to die; if I am still useful to them, then let me live.’ This was to face death with bodhicitta; it was not like you fearing about your death. You would think, ‘What happens when I die? Where will I go then? I implore Buddhas and Bodhisattvas not to let me die because there are still many things I have not resolved.’

You all cultivate for yourselves all day long. When you do your practices, you don’t have a good heart, not to mention a heart with bodhicitta. To be reborn in the Pure Land of Utmost Bliss is not to live a good life in the Land of Amitabha as you think; you ‘go’ there with bodhicitta you have. Some people would implore for letting them die sooner so as to stop their suffering, but I, Buddhas, and Bodhisattvas are all unable to grant such a wish because it is impossible to leave this world without paying off debts. Wishing to die sooner means wanting to escape from one’s karma, the manifestation of cause and effect in one’s life, and enjoy a good life in the Land of Amitabha. In fact, it is not to enjoy life there. If, while living, you are not prepared to do practices to attain the fruition of a Buddha in Amitabha’s Pure Land, you cannot be reborn there, even when you are assisted by the recitation of the name of Amitabha for 110 thousand times. Many people think that, after learning Buddhism, being healthy and feeling peaceful would indicate that they are attuned to the Dharma, but what does it mean being attuned to it?

‘May I gain the state like one with immeasurable bodhicitta when I face my death.’ You all dare not to say this; you may not have read it. A disciple who has been ordained for thirty years replied, ‘I have not read it before until now.’ Why do many people implore for being reborn in the Pure Land but cannot be there? This is because people misunderstand the meaning of ‘utmost bliss’ in the phrase, ‘Pure Land of Utmost Bliss’; they think the ‘bliss’ here refers to the usual meaning in great happiness. It does not. This happiness is actually not the one brought forth by fulfilling one’s worldly desires, nor does it come from one’s ‘body, speech and mind’ – thoughts, words, and actions – but one that is eternal in that there is no more experiencing the suffering of life and death in reincarnation. How can you gain such eternal happiness when you are so afraid of death? If you are, then how can you gain the state with immeasurable bodhicitta when you face your death?

If it were you who took that retreat that I mentioned earlier, you would have certainly implored Dharma Protector Achi for letting you live, saying that the reason you had been conducting the retreat was that there were still many sentient beings needing to be liberated. However, have you obtained the supernatural powers of Buddhas and Bodhisattvas? The Dharma Protector Achi ritual was transmitted to me by His Holiness, and of course, I believe in my guru. I had been constantly conducting retreats, so when death came to me bodhicitta naturally appeared in me; I did not implore things for myself. So long as we believe in Buddhas, Bodhisattvas, and our guru, there is no need to worry about our future. As long as you have bodhicitta, they will naturally arrange things for you. At that time of my retreat, therefore, Dharma Protector Achi let me have more time to live, and this indicated that in this mundane world, there were still many people who were suffering more than I was.

Reading a sutra is not just completing the reading of it; you need to see whether or not you do what is said in it. The disciple who has been ordained for decades has not heard of the abovementioned sentence about bodhicitta. The Dharma text that contains it was transmitted directly by Buddhas and Bodhisattvas, and was not passed down by pith instruction. To learn Buddhism is not to learn a lot of Buddhist terms; this line speaks the key point. You are so afraid of death because you know that you don’t have bodhicitta, and you also don’t know the circumstances about death – you surely are afraid. However, if you practice well and attain bodhicitta you certainly won’t be. How to do it? You do it by listening to your guru. Then again, you don’t, and you are like competing with one another to see who is more disobedient.

Yesterday, several disciples came to me, imploring for some Dharma text. I scolded them. One of them had implored for the same thing previously, and said then that the reason for imploring for this text was to benefit sentient beings. How could he when he was unable to solve his own problems and he had no bodhicitta in him? They came again yesterday for the same goal but I still didn’t grant their wish. I told them this instead, ‘You think if you recite this text more often your children’s health would get better. From this, I know you don’t believe in your guru.’ Nowadays, people who are learning Buddhism have the same problem. They learn it not by the attitude of gaining bodhicitta but by their own ideas.

The disciple who shared her story just now was not repentant. She thought if she admitted what she had done was wrong she would have the opportunity to learn Buddhism again and become a better person. She had eloquently talked with and explained to ordained disciples and directors of the Center but she had deceived them. Her calling the Rinchen Dorjee Rinpoche Foundation enquiring its temple-fundraising matters showed that she did not believe in her guru. She was thinking that she needed to know about these matters first before she dared to ask for donations from her relatives and friends. A while ago, I helped a little bit to someone who is not a disciple, and then he made a donation of NT$ 12 million to the temple-construction project without even visiting the construction site at all. I merely helped him to solve a small problem he had, and he felt it had been solved successfully; the result was his donating such a large sum for that project. I have been helping you solve the great matter of life and death, but what kind of attitude do you have towards me then?

We invited those believers who have been supporting the construction of the Glorious Jewel Temple to visit the construction site. There is a twofold reason for it. They would then know the progress of the construction and how and where the donations are actually spent on; these are to let them understand that the process of the construction requires strenuous efforts, and law-abiding procedures are closely followed by the management. There have been forty-eight thousand donors, but only about eight thousand visitors have been at the site. This is because people didn’t trust you. When you did your fundraising, they donated one or two thousand, or ten or twenty thousand, of NT dollars. That was all. Your credibility was gone. The person I just mentioned had not visited the temple site but he donated NT$12 million. The people you know, however, were unwilling to go there. You called them up to invite them to visit; they said they were very busy and could not go. Then you felt embarrassed about it so you didn’t invite them anymore. It is, therefore, useless for me to help you by performing Dharma rituals, no matter how many of them I have performed, for you don’t follow what I have taught.

I will perform the Elephant Jambhala for you in just a little while; it was transmitted to me by Yunga Rinpoche. I went to Tibet three times to implore for this Dharma. The place Yunga Rinpoche resided was at the border of Tibet. Not to mention the amounts of monetary offerings I made to him, my traveling expenses alone were quite considerable. You have enough of good fortune to hear this Dharma, but relatively speaking, do you strive to support your guru’s activities? Venerable Milarepa once said, ‘The great practitioners and mahasiddhas of past generations already completed cultivation of all Dharmas to perfection. They worked very hard on that accomplishment. For you, the followers of later generations, just listen to your guru and be obedient.’ Let’s not mention Venerable Milarepa now. I will talk about someone like me. My karmic hindrances have been profoundly heavy and I have toiled in my practices. I conducted my retreats twelve times in India with each time lasting about one and half months. It was not an easy trip going to India; I had to travel to New Delhi first, and from there to northern India. It was really for sentient beings that I went there to learn the Dharma. After gaining achievements from my learning and practicing I could then start benefiting sentient beings. If there has been no bodhicitta in me I truly cannot continue to help, seeing sentient beings acting badly.

‘May I gain the state like one with immeasurable bodhicitta when I face my death.’ Only by the continuous teachings and blessings from Buddhas, Bodhisattvas, and your guru can you attain bodhicitta. Gaining bodhicitta comes from cultivation. One gets worldly bodhicitta first and then one can utilize it freely and expertly through observing precepts, practicing Five Precepts and Ten Meritorious Acts, and nurturing compassion. Once you do well on these the worldly bodhicitta will be developed into ultimate bodhicitta, and then you would master your practices so as to achieve the fruition level of a Bodhisattva to benefit sentient beings. The ultimate bodhicitta is not contrived. It would come into motion as long as sentient beings implore for your help and causal conditions exist between you and them. You haven’t even practiced, or practiced well, the basics, the Four Uncommon Preliminary Practices, so why do you still want to benefit sentient beings?

Allowing you to recite this Dharma text today is to let you know that you have walked the wrong Buddhist path, learned Buddhism in a wrong way, made wrong vows, and spoken wrong words. While you have been constantly creating afflictions for yourself in this life, how can your mind not be disarrayed at the moment of your death? Without the blessings of Buddhas, Bodhisattvas, and your guru, you would not achieve the state in the quote of ‘May I gain the state like one with immeasurable bodhicitta when I face my death. This is because you all live a life with afflictions. These two quotes we just talked about sum up all those actions described in other lines of this Dharma text. All humans certainly die. Everything we have done now in learning Buddhism is to prepare us for the moment at our future death.

It is like an example I mentioned before. If we want to immigrate to another country today, we would need to do enough of homework about its language, custom, climate, lifestyle et cetera so as to have some preparation. Now, we want to prepare us to be reborn in the Pure Land after we die; shouldn’t we start now doing the preparation? Don’t think that you will be reborn there if you get a Dharma text and continuously chant a mantra. You won’t be.

‘For bad deeds I have done, or asked others to do while their doing such things making me happy, even if these deeds are indistinct like tiny dust, I should make public repentance on all of them with none remaining to be spoken out. They should be cleaned and not be hidden. I should know this.’ For these bad things you have done, or asked others to do while their doing such things making you very pleased, even if these things are so small like tiny dust, you should make public repentance. If you fail to do it, how could you attune your mind to the Dharma? If your mind is not, it is because you do not repent. Do not conceal these things; in your heart you should know clearly what wrongs you have done. The Glorious Jewel disciples all know about the Thirty-Seven Practices of Bodhisattvas. From the verses contained within, you would know if you have done anything wrong; otherwise, you are not disciples here. Why do I make you leave here or scold you? It is because your repentances are all lip services – they are nonsense. Following the guidelines described in the Thirty-Seven Practices of Bodhisattvas is the basic criterion for being a disciple of the Buddha. You just don’t pay attention to these guidelines. Every verse in this booklet teaches us how to apply the Dharma in our daily life; you must have recited it every day but you actually do not examine yourself whether your actions are correctly carried out or not. You think the list in it is not a mantra so you don’t really care about it. If you don’t practice well on what are said in the Thirty-Seven Practices of Bodhisattvas, any of your mantra-chanting is of no use.

Making public repentance means repenting publicly; it is not repenting soundlessly in your heart, thinking that Buddhas and Bodhisattvas would know that you are speaking, even just within yourself. In fact, Dharmakaya Bodhisattvas will not pay attention to you. Perhaps, their Sambhogakaya, family members of Dharma protectors, or good ghosts or deities that support the Dharma might hear you speaking. However, as they do not have great supernatural powers, if you don’t speak things out, they would not know what you think or repent.

Dharmakaya Bodhisattvas help those Bodhisattvas having attained Dharmakaya; they don’t help ordinary people like you. Do not think that if you implore for Avalokiteshvara’s help, Avalokiteshvara would appear. He is a Mahasattva of the Sixteenth Ground, and was previously a Buddha; then he ‘turned around’ to be a Bodhisattva. A Bodhisattva of the Sixteenth Ground does not interact with ordinary persons because he is motionless unless what you do is attuned to him. For example, when I was about to die during my retreat in 2007, the words I said then were ones with bodhicitta, and this is what ‘attuning to” means. You do not have bodhicitta in you, and you all implore for help with a mindset of ordinary people; then how could a Bodhisattva be attuned to you? Thus, it is indicated in this Dharma text that we need to speak out our repentance, and although Bodhisattvas do not hear it, good ghosts and deities or Dharma protectors would. They will at least protect you for a while, letting you have enough of time to learn Buddhism.

Have you ever repented about bad deeds you committed even when they were like tiny dust? You all forget about these things. It would take about five or six years for some of my disciples with heavy karma to say, ‘I just remember now that I have killed something or other before.’ They forgot about such acts because they did not repent wholeheartedly at the very beginning when or right after the deed was done. Also, they didn’t have good fortune to get opportunities to repent. The bad deed that is easy for people to do is the one mentioned earlier that ‘feeling happy when seeing people doing bad things.’ One example is when people see someone doing fishing and catching the fish, they, as spectators, feel quite cheerful. If we are like them, this is in the range of what we should repent on. We would all forget about it thougheereh, and even think there is nothing wrong about enjoying it because we are not the one doing it – the fishing is done by another person. Here, this line teaches us how to really repent: ‘Not concealing it; not doing it; it should not be practiced.’ This means that we do not practice or do things that are unrelated to the Dharma. It doesn’t mean that we don’t work, get married, or have children. Rather, we should not again do things that would make us continuously to be in the cycle of reincarnation.

If you repent like this you will be in a situation like what the Dharma text says, ‘All vices are purified and all good fortune and merits are perfected.’ This does not mean that karmic retribution from vices is eliminated; it means that bad causes of vices are purified. There is still karmic retribution but because you have truly repented, all the essence of vices becomes pure, which will lessen the effect of heavy karmic retribution when it appears. Then all good fortune and merits will emerge and your practices will tend to be perfect. If you don’t make repentances on your bad deeds, you won’t be able to cultivate anything. Say, after being scolded by me on your bad acts, you do wrong things again, and then you make a repentance; you repeat your wrong behavior, so on and so forth. The result is that you would begin your practices from “step zero” – from the very beginning.

You should know very clearly that there are still many things you have not done as disciples; you don’t believe in me and what I teach; you don’t work hard and don’t put efforts in your practices. If I want to expound more on this Dharma text today, I cannot finish it, not even in a month, because it contains all problems you have, which would need more time to go over. All of you have not done what are taught in it at all; even I have not followed instructions perfectly. If you have not done well on the basics of Exoteric Buddhism described in this Dharma text but you want to learn Tantra, just wait! Why didn’t I transmit the Four Uncommon Preliminary Practices to many of my disciples when they came here and implored for it? It was because they had not done what they were taught. Who had?

‘Always and constantly making offerings’ does not mean making offerings with all you have, including property. It is not like you that you only come to make offerings when getting problems; you usually disappear otherwise. When your parents are sick or have issues, you would then think of making offerings on their behalf; it’s just like making bargains. If things are like these, is making an offering of 100 thousand or 1 million NT dollars enough? It would be just buying a peace of mind. Many of my disciples are like this. My making offerings to His Holiness have been constantly done, and before, I did not read this line. Even when I was poor, I continuously made my offerings to him and I was never without food to eat or a place to live. This sutra is really too wonderful!

This sutra was recited at the evening party for the founding of the Buddhism Foundation of His Holiness the Drikung Kyabgon Chetsang. At that time, I donated NT$30 million to establish that Foundation, and His Holiness transmitted this sutra at that party. It was equivalent to the fact that by making an offering of NT$30 million I implored for this Dharma text to teach you a method. It is not that if you want to learn a Dharma method you would get it. I have transmitted to you so many Dharma methods without setting up conditions requiring your making offerings. I have only observed whether you have the right attitude or not. If not, I will not transmit a method to you even if you make a NT$300 million offering to me.

The Dharma is not something you can have, as you imagine, by kneeling down and kowtowing while requesting it. Nor can it be gained by exchanging it with money. Everything depends on causal conditions. If I had not helped His Holiness to set up his Foundation with an evening party, this Dharma method would not have been transmitted to you. I did not gain it by exchanging it with money; rather, a disciple should continuously make offerings to his guru and the guru has nothing to reciprocate except with the Dharma. Venerable Marpa walked, with yaks full of gold, from Tibet to India three times to implore for the Dharma, therefore, people in later generations can learn Buddhism. How could roads in the past be so easy to walk on like now? Great practitioners in ancient time did not shrink from hardship in order to implore for the Dharma.

In 2007, when I conducted a retreat on the Lapchi Snow Mountain, I was practicing Hevajra. In the future, the highest floor of the Tantric Hall in the Glorious Jewel Temple is for Hevajra practices. Venerable Milarepa attained achievements by practicing Chakrasamvara, therefore, all the people in later generations practice this Dharma. The Dharma lineage of Hevajra was once discontinued in the Order’s hundreds of years of lineage. His Holiness arranged its Dharma texts, and because I am a lay practitioner, he transmitted Hevajra to me. To this day, Hevajra-related Dharma texts are still being sorted out.

The key point of Chakrasamvara and Hevajra is to cultivate Emptiness. One cannot practice to reach the state of Emptiness by just saying it, reading sutras or doing sitting-meditations. One absolutely needs constant blessings from one’s guru and yidams in order to attain it. Besides realizing Emptiness from the aspect of theories, one should attain it, essentially, from the material side of it. In many Tibetan records, there is a mention that many great practitioners attained a ‘rainbow light body’, attaining Emptiness. They transformed all substances in their bodies into light, as in the void. These are things you cannot realize.”

Elephant Jambhala

“This Dharma text of Elephant Jambhala was transmitted to me by Yunga Rinpoche, and there seems to be no such text in other places. The ‘head set’ of Elephant Jambhala is White Mahakala and the one on White Mahakala is Acalanatha, which then has Avalokitesvara as ‘head set’. This means that one needs to master the Dharma method of Avalokitesvara first before one can practice Mahakala, and only then can cultivating Elephant Jambhala be useful.

The Black Water Jambhala is stricter whereas the Elephant Jambhala is easier ‘to talk to’. It is recorded in its Dharma text that Elephant Jambhala was a prince at the time, and whoever went to him imploring for something, he would grant the wish regardless whether that person was to do a good or a bad deed. In this way, he actually created many of bad karma for himself. Mahakala then cut off the prince’s head and, at the place, put on the head of an elephant, making him a Dharma protector at Mahakala’s side, and Mahakala told him that in the future he could only help sentient beings with the Dharma. Performing Elephant Jambhala is very expensive; the black agarwood incense we use today already cost us 500 thousand NT dollars.”

Rinpoche began to perform the Dharma, and compassionately allowed the attendees to implore to Elephant Jambhala for what they wished. Upon the perfect completion of performing the Dharma, Rinpoche, in his explanations, introduced the Elephant Jambhala, and then led the disciples in the Dharma Protector Achi ritual and dedication prayer. After that, he continued his teachings.

“You all practice Dharma Protector Achi ritual every day, but how many of you have paid attention to the content of its Dharma text? For the Prosperity-Seeking Prayer in the text, it is not that you would be lucky by reciting it. It is said in the text ‘…with no difference towards all sentient beings in the Three Worlds’; it doesn’t say ‘towards the person reciting it’ – you. The Three Worlds refer to the Heaven of Desires, the Heaven of Forms and the Heaven of Formlessness. The Heaven of Desires includes all sentient beings in the Six Realms.

You protect and support all the teachings of the Buddha.’ Dharma Protector Achi is not to help you fight with people, or help you do what you think you want to do, but is to protect and support all the teachings of the Buddha. If you don’t do that, Dharma Protector Achi will ignore you. Do not think that you will be protected if you recite the text every day. All of you do not protect and support what Buddha taught, and that is why your implorations are not granted. It is not that practicing Dharma Protector Achi ritual or listening to your guru is ineffective. It is whether or not you have applied your guru’s teachings to your thoughts, words and actions in your daily life.

If you have done that, you will be attuned to what the Buddha taught. Why do you still have car accidents or get cancer? It is because you have not protected and supported the Buddha’s teachings. However, because I have performed so many Dharmas for you, you will not die from your car accidents or from an unaccountable epidemic unless you leave this Center. You have been sheltered in life by my good fortune, but this does not mean that Dharma Protector Achi will protect you.

None of you believes in what I have taught. This is why the ‘eldest sister’ incident occurred inexplicably among these ordained disciples. The one being called as such thought she was indeed an ‘eldest sister’, and the two who called her so thought that all three of them were then shown as part of a small group. They didn’t realize that they were not observing the precept of ‘no false speech’. There are three other ordained disciples who have a different issue in that they often quarrel with one another over trivial matters. They all have not practiced or done what I have taught.

‘Adhering to the Dharma principles, you fulfill sentient beings’ wishes.’ The Buddha taught you not to be greedy, but you implore for greed to Dharma Protector Achi every day. The Buddha taught us not to have hateful thoughts, but you feel hatred towards others all day long wanting to deal with this person or confront that person. The Buddha also taught us to believe in cause and effect, but you don’t – this is ignorance (one of the Five Poisons). Hence, your wishes will definitely not be granted because you don’t listen; you only listen to what you like or things that will satisfy you. These are not the Dharma principles. When you took refuge, you were instructed to say ‘I take refuge in the Dharma, and renounce all desire to gain respect.’ It says very clearly to leave desire behind and be respectful. You, on the contrary, let your desire become heavier and heavier after taking refuge as a Buddhist.

‘You accomplish all activities. May all be auspicious and wishful.’ The ‘activities’ here means Buddhist activities. All the great practitioners in our Order have said, ’Whatever activities Rinchen Dorjee Rinpoche wants to do, he will do them successfully.’ Why? Dharma Protector Achi appears and helps me. Besides, I have mastered what have been mentioned earlier.

The disciple who just came up and shared her story, therefore, was just doing it for her own good and hoping to live a good life. She talked about herself from the beginning to the end. Did she say anything about servicing, and making offerings to, her guru from lifetime after lifetime? No, she didn’t. What she did was not according to the Dharma. On the surface, she mentioned a lot of Buddhist terms, but she did not truly make a repentance. She thought she did because she now has taken back the Dharma text of the Dharma Protector Achi ritual. Before taking back the text and sharing her story today, as part of the process, she had talked to some ordained disciples and the Center’s directors. Her eloquence and untruth made them giddy; they trusted – erroneously – her sincerity. This happened because unlike my practices, which focus in the Dharma methods of wrathful yidams, these ordained disciples practice the Dharma methods of peaceful yidams on compassion.”

Rinpoche asked disciple Shi how many times on that day that this disciple, who just shared her story, had called the foundation, which handles the temple construction, to check on the donation account. Disciple Shi replied, “One time. On that day, the number of disciples who made similar calls to the foundation was in seventies or eighties, and they caused lots of trouble for volunteers there.” Rinpoche then said, “Why did she call the foundation to check on the account? It was because she didn’t trust her guru; she thought, ‘Rinpoche runs several businesses; would he use the donated money in other areas instead of the temple construction? If so, how do I explain it to my relatives and friends when I ask for their donations?’ You should know clearly that if I want to get money, I could have accumulated a big size of it for the past seventeen years from the yearly Grand Puja I have held. I do not want to get such money. I do things as a law-abiding citizen. Disciple Shi is a licensed accountant. If she does unlawful accounting work for the foundation she would go to jail, and so would I, as the foundation’s president. I am very afraid of going to jail.

The reason that those seventy or so disciples called the foundation on that day to check on the account, is that they don’t believe in their guru. I say to them now, ‘If you don’t believe in me, you can leave; you don’t need to stay here.’ It is my hope that these disciples should make repentance thoroughly. Do not think only that particular disciple we just talked about gets punishment, and others are fine. You are not actually punished by me, but by cause and effect.

I am reluctant now to take in new disciples because I am tired of the situation here. I dare not say that I am discouraged; I can only say that my heart was originally ‘red’ – for my enthusiasm – but now it has become less and less so. I have done so much for you, but do you reciprocate? I’m not talking about money, but about your mentality and behavior. I have taught you so wholeheartedly, but for you, not only you have not done anything from my teachings, on the contrary, you only want to keep on digging things out of me. That’s fine! I will let you! Until I die. Don’t think that I will not die – as long as there are humans, they will all die. I have taught you so much; you should do what you have learned. Do not live a life and think the ways of an ordinary person; do not think attending a puja is like going to a club – just for fun. That is not good.

Some disciples still think that the procedure is very troublesome that donations to support the new temple can only be done by remitting money over a bank counter. Money transfer by ATM cannot be used although it is very convenient. This is another indication that these disciples do not believe in me. You have not thought of that by remitting donations through a bank counter is to prevent money laundering. This procedure is also to avoid the possibilities of the foundation’s name being fraudulently used for fundraising. For example, if NT$40,000 is raised but only NT$30,000 is given to the foundation, the remittance over the counter can be traced because there is a record. If it is by an ATM transfer, it cannot be checked because there is no name required (for the sender) on an ATM transaction.

‘May this merit keep me far away from all hindrances.’ The hindrances here refer to those occurred in practices. Hindrances are created by oneself; this means that one finds troubles and hindrances for oneself.

‘When I gain the wisdom of a Mother Buddha….’ It doesn’t mean that you become Dharma Protector Achi; it means that your wisdom gained is the same as the achievements of Dharma Protector Achi, and then you will not suffer the pain in the reincarnation. Do you think you will not be in reincarnation just by reciting this Dharma text? How to gain the wisdom of a Mother Buddha? There is a clear mention previously in the Prosperity-Seeking Prayer, ‘…..protect and support….the teachings of the Buddha.’ These seventy or so disciples are exactly ones who do not do that, and they don’t believe in their guru, either. In this Dharma text, there is a series of contents, from the Prosperity-Seeking Prayer to the end, connecting lines together. It is not that when you recite one part, you gain what is said in that part.

Learning Buddhism is not learning it with your own thoughts. Even Dharma Protector Achi protects and supports the Buddha’s teachings. In Esoteric Buddhism, Dharma Protector Achi has attained Buddhahood, and is a Tara in Exoteric Buddhism with a very high fruition level. Even she does her practices for the purpose of protecting and supporting the teachings of the Buddha. Do you? You all practice for your own affairs with your own thoughts all day long. As a lay practitioner, I still can continuously conduct retreats; do you think it is very comfortable to be in retreats? Once the door of the retreat room is closed, for a whole month, you cannot go outside, see anyone, talk or engage in any other activities. On this pandemic, some people are required to be in a ‘retreat’ (being isolated). Before, it was a quarantine for fourteen days, and now it is for twenty-one days. This would make these people’s mind calm down a little bit from its usually unquiet state. I have taught you so much of the Dharma, and I hope you can truly implement it in your practices. Today, I performed the Elephant Jambhala for you because I had worried that you might be short of money, so I asked the Elephant Jambhala to help. If you have money, you should do more of making offerings and giving charity. Otherwise, my performances of Dharmas for you are of no use.”

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Updated on June 6, 2021