His Eminence Rinchen Dorjee Rinpoche Presided over the Longevity Buddha Puja and Performed the Drikung Kagyu Gurupuja Liturgy to Perfect Completion

July 28th, 2025 was His Holiness Drikung Chetsang Kyabgon’s birthday as well as the auspicious day on which His Holiness entered a three-year retreat in Bhutan. Out of gratitude towards his guru, Founding Abbot Guru of the Glorious Jewel Buddhist Monastery, His Eminence Abbot Guru Rinchen Dorjee Rinpoche held a special puja as an offering to His Holiness. In the morning Rinpoche presided over the Longevity Buddha Puja, and in the afternoon he presided over the Guru Puja Liturgy in prayer for His Holiness’s good health and longevity, and an auspicious retreat, also, to enable sentient beings to connect deep Dharma fate with His Holiness.

Since taking refuge under His Holiness Drikung Chetsan Kyabgon in 1988, Rinpoche has been devoted and loyal to His Holiness, and on the great path of Buddhism, the guru and disciple have been united at heart, dedicating themselves to the great compassionate vow of benefiting sentient beings. The evening before entering his retreat, His Holiness phoned Rinpoche especially to remind him to get some more rest. With cherishing and devoted thoughts towards the guru, Rinpoche took the initiative to make an offering to His Holiness through practicing Dharma on the day His Holiness began his retreat, in prayer that His Holiness’ retreat will go smoothly and reach perfect completion. The kinship between guru and disciple is deep and moving. 

Late last night, the Miaoli area was struck by thunder and torrential rain, and the weather forecast predicts severe thunderstorms today. In order to let all sentient beings attend the puja safely and efficiently, Rinpoche ascended the Vajra (secret) Hall to perform the Dharma in prayer to Dharma protector Achi for her blessings and protection. And indeed today the skies were clear; there was sunshine, blue skies and white clouds above the monastery all throughout the following day, only a few dark clouds lingered over the distant mountain tops. After the puja in the afternoon, auspicious five-colored clouds and a rainbow appeared in the sky, the colors were stunning, and the scene was incomparably wondrous and incredible. When night fell, it began to rain heavily again in Miao Li, and the village head of Long Shen Village sent a message thanking Rinpoche for his compassionate blessings for such a successful and perfectly complete puja. The weather on the day of the puja was so incomparably wondrous and miraculous, which goes to show that Rinpoche’s Buddhist activities of benefiting sentient beings have received praise and support from the Buddhas and Bodhisattvas.

Longevity Buddha Puja

At 9:50 AM, Rinpoche entered the Mahavira Hall on the second floor of the Monastery via the elevator. While the welcoming procession of dhavja, patākā, monastics, Eight Offering Girls, the jeweled sitātapatra, musical instruments, and incense led the way for Rinpoche, because the front door of the Grand Hall was not open, Rinpoche stopped and insisted on waiting till the front door was opened to welcome the Buddhas and Bodhisattvas. It was only then did Rinpoche proceeded to walk on the flower-laden white carpet with the Eight Auspicious Symbols towards the mandala. The assembly, with the dignified music in the background, welcomed Rinpoche while standing solemnly with their palms clasped. Rinpoche stepped onto the mandala and prostrated to the Buddhas and Bodhisattvas, then, after lighting a (butter) lamp, ascended the Dharma throne. 

Rinpoche bestowed teachings: 

This morning, I will practice the Ushnishavijaya Machig Drupejema’s Longevity Buddha Liturgy. Why do I practice this Dharma? Because today is His Holiness the 37th Drikung Kyabgon Chetsang’s birthday; His Holiness is my root guru, and today he begins a three-year retreat in Bhutan.  

The Longevity Buddha is Amitabha Buddha’s Sambhogakaya. The definition of the Longevity Buddha is: first, if in this entire life you ceaselessly practice Buddhism for the sake of sentient beings, the Longevity Buddha will help you extend your longevity before your vow power comes to perfect completion. The second is if one raises the true heart of repentance and determines oneself to learn Buddhism and transcend life and death (liberate oneself from samsara), by practicing the Longevity Buddha, one can replenish the lifespan one has lost through evil acts in this life. For instance, if one eats meat their entire life, one will definitely reduce one’s life span. The Longevity Buddha helps you replenish the lifespan that you deserve. The third is if your lifespan was originally short, but because you arouse a great heart of repentance, furthermore, you become ordained as a monastic, take refuge in Buddhism, and let go of everything to practice and transcend life and death. Then, practicing the Longevity Buddha will earn you sufficient lifespan on earth to practice Buddhism until the transcendence of life and death. 
 
If believers attending the puja today continue to eat meat, this puja can merely form fate, but it will absolutely not increase their lifespan. Do not think that by attending the puja, the Buddhas and Bodhisattvas will bless you and prolong your lifespan. It will not happen unless you fulfill the criteria spoken by the Buddhas and Bodhisattvas. 

Buddha stated clearly, to eat the meat of sentient beings is to break the seed of compassion. Of course, some of you might say that you are not about to learn all of this, you just hope that the Buddhas and Bodhisattvas will protect you. The Buddhas and Bodhisattvas are heartfully compassionate, but if you do not hold compassionate thoughts yourself, do you think that the Buddhas and Bodhisattvas’s compassion can bless you? Of course not. Some say that some Tibetan Lamas still eat meat. But I have learned Tibetan Vajra (Dharma) for decades, and I do not eat meat; I am a vegetarian; Drikung Kagyu’s founding guru, Lord Jigten Sumgön, was also a vegetarian, so the above are not excuses. Unless you reach the Anuttarayoga in your practice, you eat meat not to indulge your appetite but rather for the equality among sentient beings, and one does not eat meat every day, but rather one follows fate. The best way is simply not to eat meat; being a vegetarian decreases the chances of killing sentient beings. 

I began to help sentient beings in 1995, and have seen many beings suffer from numerous diseases and encounter various accidents and unfortunate events; it all has to do with killing sentient beings and eating meat. A lot of people tell me that there are other places where vegetarianism is not a requirement; that’s because they have a shortage of believers and disciples, and would allow you to do anything as long as you go there. Since I began letting disciples take refuge under me, I have strictly required all of them to be vegetarian. If you cannot become a vegetarian, it means you cannot let go of the indulgences of your appetite, as well as the thoughts of killing sentient beings. Therefore, you won’t be able to learn Buddhism no matter how hard you try because Buddha emphasizes compassion if you cannot learn compassion, Buddhism has nothing to do with you. 

Today, I perform the Longevity Buddha not primarily for you. Later, I will lead you in reciting the Longevity Buddha’s mantra as an offering to His Holiness Chetsang Kyabgon, in Buddhism, this is called Dharma Offering (make offerings with Buddha Dharma ). With your abilities, offering through reciting mantras cannot take effect; it requires a guru who has practiced and reached fruition to lead you in reciting mantras, only then will merit arise. Today, over one thousand of you will recite the Longevity Buddha’s mantra together, so all attendees of the puja today will not only share the merit of this offering, but also the merit of reciting the mantra. A person cannot recite mantras over one million times within a short timeframe. If you practice this yidam through retreat, it would take at least 20 days to recite one million times. However, if each one of you can recite an average of 1000 times, over one thousand of you will amount to over one million times. 
 
Today, within the short hour or so, (you） can share the good fortune and merit of reciting the mantra for over one million times, so I hope all believers attending the puja can stay focused and diligent; do not think of yourselves. Would there be any use if you have thoughts of reciting the Longevity Buddha’s mantras for yourselves? There will be a little, but it’s too meager because it is only the power of a single person. Everyone, think thoroughly: is the power of your mantra recitations as a single person more effective, or is the one million recitations more effective? Since you want to learn Buddhism, don’t be so selfish, don’t do it for yourselves; the Buddhas and Bodhisattvas never thought of themselves, it’s always for the sentient beings. 

Why recite the Longevity Buddha’s mantra as an offering to His Holiness Chetsang Kyabgon? His Holiness represents the Drikung Kagyu lineage to propagate the Buddha Dharma ceaselessly all around the world. As His Holiness’desciple, of course I hope that His Holiness can prolong his longevity to benefit more sentient beings, and to make the propagating of this lineage even more effective. Many believers come to attend my puja hoping to pray for protection; if you want protection, you don’t have to come here, you can go worship at any temple and receive protection. Today, one is not merely attending the puja; attending the puja is to completely resolve the issues accumulated over lifetimes, which no one can resolve except through Buddha Dharma. Obviously, one cannot resolve these issues by attending the puja just once. One must continue to attend pujas and learn Buddhism. By determining yourselves to stop eating meat and take refuge, your destiny will absolutely change. 

I got cancer in my forties, I did not go to the doctor, nor did I practice any Dharma; I simply continued to practice diligently, and I am seventy-eight now. Before I began learning Buddhism, fortune tellers all told me that I would only live till forty-five or forty-eight, but now I am seventy-eight. Where does longevity come from? Your longevity in this life comes from the good fortune sewn in the past lives. However, longevity can be changed in this life; it can be prolonged or shortened, depending on what you do. For instance, if you began consuming meat in your mother’s womb, your longevity is being continuously subtracted.

In the Buddhist Sutra, Shakyamuni Buddha said that human lifespan is in the period of subtraction. Average life expectancy is about seventy now, and every one hundred years, one year of human lifespan will be subtracted, and when humanity’s average age is reduced to ten years old, it will then be the worst period on Earth. Then, starting from ten years old, the average age increases by one every one hundred years, continuing until it reaches 80,000 years; this cycle is called one small kalpa. In the present kalpa of decreasing longevity, those who can live over 70 mean that they have practiced in this life. Some people live till their 90s, but they are sick. Some who are the same age as myself are not as healthy because their longevity is incomplete and defective. If we were to talk about longevity, there’s a lot more I could say; however, because there isn’t much time today, I will not speak anymore on the subject. If you want to know more, there is only one way—take refuge and learn Buddhism.
 
One of the benefits of practicing this Dharma is that you will not die an untimely death in this life, meaning there is almost no chance of you dying from an accident. I have more than 1000 disciples and many of them have passed away in these decades, but not a single one died of an accident. They all died until the end of their lives. Therefore, the most important part of this Dharma is to protect you from an untimely death. Untimely deaths include: seeing the wrong doctor, taking the wrong medicine, eating the wrong food, and going through a car accident. Even the smallest matters can cause death, meaning you didn’t have to die, but you died. Why do such things happen? It is due to committing evil karma in the past and present lives, or associating with others to commit evil karma together, as well as making money unjustly; this will truncate your longevity.
 
Now I will begin to practice the Dharma, everybody, stay focused while attending the puja. I hope that everyone can be resolute about making an offering to His Holiness Chetsang Kyabgon with this Dharma today. Do not worry that once you offer everything, you will have none left, the more you offer, the more you shall receive. I am the best example. I made many offerings, and the Buddha and Bodhisattvas have helped me continuously. Whether in my practice or in my life, they have helped me ceaselessly. This kind of help does not need to be spoken of clearly; oftentimes things go by, and you have been helped already.
 
Earlier, why did I stand at the door and refuse to come in? Because when the puja begins, the main door must be open. Those disciples of mine thought that I had practiced (earlier) upstairs, so the door did not need to be opened, and that I could walk in directly. I am very strict and meticulous about liturgies. Why must the main door of the monastery be opened before the puja? Because we must welcome the various Buddhas and Bodhisattvas, but these disciples thought that only I had to come in.
 
  
Today, some believers could not come for many reasons; that’s because they don’t have the fate and resolution, and to speak offensively, they don’t have the good fortune. Currently in Taiwan, there are almost no other Buddhist centers that can hold a Vajra puja for over 1000 people. I can speak with slight exaggeration because even if they wanted to hold such a puja, there isn’t a location, even if there was a location, there isn’t such a guru. Now I will begin to perform the Dharma, everyone, calm your hearts down.

Rinpoche performed the Dharma. 
 
During the performance of the Dharma, the ground shook, and the space was filled with a miraculous fragrance, many people felt hot and began to sweat; waves of warmth reverberated throughout everyone’s bodies, as Rinpoche and the mandala radiated a dazzling golden light. 
 
After performing the Dharma for a while, Rinpoche led the assembly in reciting the Longevity Buddha Dharma text, and instructed the assembly to recite as many times of the Longevity Buddha heart mantra as possible, and to recite at least 1000 times. Rinpoche then began to lead the assembly in reciting the Longevity Buddha heart mantra.
 
At the beginning of reciting mantras, Rinpoche instructed the attendants to place the Longevity Buddha’s treasure vase and dolma in front of Rinpoche on his Dharma table. After a while, Rinpoche instructed the attendants to take the treasure vase and dolma and offer them on His Holiness’ Dharma table. In that instance, His Holiness’ Dharma photo became instantly brightened. At the very end, when recitations were about to come to perfect completion, the attendant brought the Longevity Buddha treasure vase and dolma back to Rinpoche’s Dharma table.  Subsequently, Rinpoche held up the Longevity Buddha treasure vase and dolma to bless his own body, speech, and mind. Lastly, Rinpoche held up the Longevity Buddha treasure vase and dolma up high, and compassionately blessed all of the puja attendees.  At this moment, all the attendees felt their bodies grow hot and perspired, and everyone smelt a miraculous fragrance. 

Next was the Mandala Offering Liturgy. Rinpoche donned the Gampoba Dharma hat while the monastics and the Eight Offering Girls represented sentient beings to perform the mandala offering to His Eminence Rinchen Dorjee Rinpoche. 
 
Rinpoche bestowed teachings: 
 
Originally, there was a section in this Dharma text, but I will not practice it today. Why? Because the longevity of our bodies is constructed by combining blood, flesh, qi(flow of energy), consciousness, and the heat of the body, however because in this life or the past lives, we have committed too much evil— such evils may not be killing human beings， but for instance, eating meat, lying, gossiping about others, having a short temper, or breaking furniture in your house because of your temper. The above will all harm and break your longevity, to loosen, to break, to bend (for your longevity to be suddenly good and then suddenly bad), to shake (crack or break), or have it stolen by demons and ghosts. How do demons and ghosts steal your longevity? If you often pray to ghosts, deities, or your ancestors for help, your longevity will be stolen by ghosts and demons.
 
Another type of evil is the love of eating meat, onions, and garlic. The Buddhist Sutras have stated that those who enjoy onions and garlic will attract ghosts to breathe their exhale in their sleep because there is onion and garlic on their breath. So when ghosts come to inhale your breath, it is your longevity (being extracted). Foreigners often say that ghosts are afraid of garlic, but they are not afraid of it at all. Do not listen to foreigners. We are the true Han ethnicity people; Han ghosts, including foreign ghosts, are not afraid of garlic. What are ghosts afraid of? They are afraid of your compassion and good fortune. What is fear? Fear is respect and reverence towards you, which prevents them from harming you.
 
Why won’t I practice this section today? Because many people are still eating meat, I will not practice this part. If I extend your longevity, you will eat more meat, and I will harm more sentient beings. Unless you vow in front of me to never eat meat again in this life, furthermore, if you want to take refuge in Buddhism, I will practice the Dharma. I am 78 years old. I have not lost any of my muscles. I do not have Sarcopenia, nor have I lost any of my blood and Chi; in fact, I am quite similar to someone in their 20s or 30s— it is through practicing this Dharma. Aren’t you envious? If you do not become a vegetarian, I will ignore you because I am realistic, since that’s what Buddha taught me. I cannot help you harm other sentient beings. You say you didn’t kill them; someone else killed them, and then you just bought them. But, if you did not eat (meat), would anyone kill them? If you did not eat (meat), would anyone raise them?

A disciple of mine, in her youth, used to hold onto the chicken’s legs so that her grandmother could kill the chickens for them to feast on. This disciple had a car accident. Her leg was hurt, but not broken. Karma is severe! Do not live in disbelief of karma. You must believe that if you have harmed anything in this life, you will have health problems. Rinpoche is too compassionate; he does not want you to continue to have a lifespan to hurt sentient beings, so he will not practice this Dharma. And this Dharma text says very clearly: one can choose to practice it or not. So I have chosen, not you. 
 
Many people came to the puja without Buddhist beads today. Of course, you have not taken refuge in Buddhism, you do not need Buddhist beads. However, you could’ve asked what will happen today? Do we really come here to worship? We are not of a worshiping religion here; instead, we practice the Dharma for you. Earlier, I picked up the treasure vase and dolma to bless you and to give you some benefits. When I raised them, didn’t you all feel very hot? (The assembly responded: yes!) How could a mere copper vase and dolma generate heat? It was my blessing to you! If you’re not willing to determine yourself to learn Buddhism, even if I wanted to give you, I couldn’t. It is not that I am not compassionate, but rather I cannot give so I will not practice this section. Apologies, but I cannot because you continue to consume the meat of sentient beings.
 
Rinpoche continued to practice the Dharma— Rinpoche presides over the Tsok liturgy and instructs the assembly to recite the Short Mandala Offering. Rinpoche then blows air as a form of blessing on the Longevity wine and Longevity peach. When Rinpoche instructed the attendees to pass down food offerings to the monastics and Eight Offering Girls, the attendants did not hear him clearly, Rinpoche, in a timely manner, corrected them strictly. 
 
Upon perfect completion of the Dharma, Rinpoche instructed monastic disciples to recite His Holiness Drikung Chetsang Kyabgon’s Longevity Prayer, His Holiness Drikung Chungtsang Kyabgon’s Longevity Prayer, His Eminence Rinchen Dorjee Rinpoche’s Longevity Prayer, Motivation Prayer for Rebirth in Amitabha’s Pure Land, and Generating Bodhicitta.
 
Rinpoche instructed the monastic disciples on how to distribute the longevity peach and longevity wine and had the staff help guide the process. Rinpoche then expounded teachings: “Later, you’ll each receive longevity wine, but in fact, it’s not real wine; it’s juice. You’ll also receive a longevity peach, which is made from tsampa flour. These will be handed out by the monastics at the door. Consuming the longevity peach and wine will surely benefit your lifespan.”
 

Performing the Drikung Kagyu Gurupuja Liturgy

At 1:20 p.m., the founding abbot guru of Glorious Jewel Buddhist Monastery, Rinchen Dorjee Rinpoche, with the leading and respectful welcome of the dhavja and patākā, the monastics, the Eight Offering Girls, the sitātapatra, the musical instruments, and the incense, walked along a white Eight Auspicious Symbols carpet strewn with fresh flower petals. After making three prostrations to the Buddhas and Bodhisattvas, Rinpoche ascended the Dharma throne.
 
Rinpoche expounded teachings:
 
“This afternoon, we practiced the Gurupuja Liturgy. Exoteric Buddhism doesn’t practice this Dharma, but in Tibetan Buddhism, especially in the Tantrayana, it is an extremely important Dharma method. Because without the guru’s pith instruction and guidance based on personal practice experiences, it is impossible to achieve any attainment in Tantra Dharma. Exoteric Buddhism refers to the clearly presented theories and direction of Buddhist cultivation taught by Shakyamuni Buddha. However, in order to truly understand how to apply these theories in practice, one must learn the Tantrayana.
 
It is recorded in the Dharma texts that the fastest method to accumulate good fortune for practice is to make offerings to the guru. So, today, performing this Dharma is to make offerings to the lineage gurus of the Drikung Kagyu, as well as to the lineage gurus of all the Dharma methods, especially to my root Guru, the Drikung Kyabgon Chetsang. Everyone, please take out the Gurupuja Liturgy and turn to the first page. This section is called the AveNika Motivation Prayer. In Buddhism, there are three vehicles of practice: the Hinayana, Mahayana, and Vajrayana. The term ‘AveNika’ refers to the motivation that exists exclusively in the Vajrayana. The so-called ‘motivation’ is not, as many people say, ‘This person has established a strong motivation.’ The definition of ‘motivation’ is to give rise to bodhicitta. Without bodhicitta, even if one engages in many Dharma-related works, it is merely a physical action. Therefore, this first section is called the ‘AveNika’ motivation Prayer, because the motivation in the Hinayana or Arhat Path has nothing to do with bodhicitta. Now, please put your palms together and recite along with me.
 
Rinpoche led everyone in reciting the AveNika Motivation Prayer in person.
 
The believers, pay attention to these final words. Since our practice of the Vajrayana is aimed at attaining the fruition level, we vow: from this day forward, I shall act virtuously in the three gates of action, speech, and thought. The three gates refer to body, speech, and mind. The meaning of ‘virtue’ is not merely donating some money or chanting a few mantras, but rather all Dharma taught by Shakyamuni Buddha, the Dharma that leads to liberation from the cycle of birth and death. From now on until we attain the fruition of a Buddha, we vow to have virtuous speech, positive thought, and positive action. Of course, the worldly forms of goodness must also be done. If you cannot manage the standard, then at the very least, from now until the end of this life, you must vow to be virtuous in speech, thought, and action.

If even that is too difficult to achieve, it’s fine, from this very moment until the same time tomorrow, vow to act virtuously in the three gates of speech, thought, and action. So, for those who are not yet vegetarian, from now on until this time tomorrow, for these 24 hours, refrain from eating meat. That’s not too much to ask, is it?  The Buddha is very compassionate, knowing that many people are not yet true practitioners, and so leaves a way out, an opportunity for you to make a vow. If you make vows little by little and form the habit, you will gradually improve, and ultimately, until the fruition is attained, meaning for lifetime after lifetime, not just in this life, and not just say it and let it go, but at the very least, you must first keep it for 24 hours.

From the moment you leave the monastery until you return home, do not scold or curse others, do not gossip, and avoid speaking about negative matters. When watching TV, avoid programs filled with conflict or harmful themes. Your mind is already unsettled, and watching such shows will pollute it and stir the urge to act on those impulses. Likewise, refrain from scrolling your phone; there’s nothing there but gossip. For these 24 hours, give yourself a period of quiet, and take the opportunity to reflect on yourself: from the time you were born until now, have you truly determined to study and practice Buddhism? Let us recite this two more times.
 
You may look at the first two lines of this Motivation Prayer: ‘To my wrathful enemies, to the harmful demons, and to those who block our liberation from the cycle of birth and death.’ ‘The Perfectly Omniscient One’ here refers to one who has attained the fruition of a Buddha. ‘All mother-like sentient beings in the limitless space’ means every sentient being, each as dear to me as my own mother, I wish for them all to find peace and happiness and get far away from all suffering. This kind of vow is unlike the common statements, such as, “I make dedications to my karmic creditors so they may leave me, and may my karmic creditors receive liberation from Amitabha.” Such words are false; they are deceiving the Buddhas and Bodhisattvas, because people only say these words in the hope of making their own lives more comfortable and joyful. What is the motivation in the Vahjayana we practice? We wish for our enemies and harmful demons to have peace and happiness and get far away from suffering. And to achieve it, you must commit to practice; it’s not just something to say casually. This is the AveNika Motivation Prayer, followed by the AveNika Refuge Prayer.
 
Rinpoche led everyone in reciting the AveNika Refuge Prayer.
 
In this Refuge Prayer, the so-called ‘being grateful’ on the first sentence, the Sutras mention that very few people remember gratitude, while many forget it. Such people will never reach attainment in the Buddha Dharma. ‘The root’ means the guru who teaches you the Dharma, transmits the Dharma, and instructs you how to practice. ‘Lineage’, in Tibetan Buddhism, the lineage of the gurus is always clear and thorough—where did they learn? From which guru? What lineage are they from? It’s absolutely impossible for someone to suddenly appear out of nowhere claiming they have achieved attainment through retreat. Impossible! The lineage must always be clearly explained.
 
What does ‘holy’ mean? Because a guru must teach us how to be liberated from cyclic life and death. The sutras explained the difference between a holy person and an ordinary person. A holy person is liberated from the cycle of reincarnation, while an ordinary person is not. This means that within the Six Realms, including the Heaven Realm, all the deities you know, whether heavenly deities or earthly spirits, are not holy ones, because they are still in reincarnation. Therefore, a ‘holy guru’ means someone who definitely knows how to liberate themselves from the cycle of birth and death in reincarnation, and who also has the capability to teach you how to be liberated from reincarnation, only such a guru qualifies to be called a ‘ holy guru’
 
A guru definitely has his yidam for practice, and the mandala is also very important. Why do we take refuge in a guru first? Because in the Age of Dharma Decline, all sentient beings lack good fortune and fate, making it impossible to see Buddhas or Bodhisattvas in person. We must learn the Dharma through a guru’s guidance; therefore, the guru is the most important. It’s not that the Buddha is unimportant, but without a guru, one has no chance to learn the Dharma. What follows is the Outer Motivation Prayer.
 
Rinpoche led everyone in reciting the Dharma text.
 
What is the meaning of Chanding empowerment? Many people like to sit cross-legged and think they are practicing Chan. If one wants to learn Chan according to Shakyamuni Buddha’s teachings, there are several sutras that clearly explicate it, such as the Diamond Sutra, the Surangama Sutra, and the Lankavatara Sutra, all of which discuss the proper attitude and points to pay attention to in learning Chan. In Tibetan Buddhism, if you want to practice Chan, the guru must first give you empowerment and blessings. Many people think Chan is simple, just sit there and try not to have thoughts or think about anything. That is completely wrong! Practicing Chan is meant to simplify your complicated view of life and gradually reveal your originally pure nature. Without receiving a guru’s blessing, it is very difficult to do it on your own. Moreover, it is easy to encounter what is mentioned in the Surangama Sutra, the flying essence sent by demons will enter your mouth, causing illness or even madness from Chan practice.
Rinpoche continued the practice and performed the Mandala-Offering Liturgy. Donning the Gampoba Dharma hat, His Eminence Rinchen Dorjee Rinpoche received mandala offerings from the monastic disciples and the Eight Offering Girls on behalf of all sentient beings.
 
Rinpoche led the attendees to chant the Lama Chopa Mantra for a long time. Afterwards, the Eight Offering Girls stepped onto the mandala, made three prostrations to the Guru, the Buddhas, and Bodhisattvas, and then dedicated the song offering.
 
Afterward is the Tsok Liturgy, Tea Offering, and Rice Offering Liturgy. Attendees received the blessed offerings from Rinpoche, having the rare and incomparably wondrous condition of sharing food with the guru, the Buddhas, and Bodhisattvas during the puja. Rinpoche instructed the believers to eat a little of the offerings and take the rest home.
 
Next, the Lamp Offering Liturgy was performed. Rinpoche, on behalf of all sentient beings, lit lamps as offerings to the Buddhas. During the lamp offering, Rinpoche once manifested an incomparably wondrously furious appearance.
 
Rinpoche continued performing the Dharma, and the attendees could still clearly feel heat, sweat, and a stirring warmth roiling in their bodies. They also felt continuous ground shaking and smelt a rich, wondrous fragrance in the air.

The Gurupuja Liturgy practice was in perfect completion. Rinpoche led everyone in reciting the dedication prayer.
 
Rinpoche instructed the monastic disciples to lead the attendees in reciting His Holiness Drikung Chetsang’s Longevity Prayer, His Holiness the Drikung Kyabgon Chungtsang’s Longevity Prayer, and His Eminence Rinchen Dorjee Rinpoche’s Longevity Prayer.
 
Next, Rinpoche continued to lead the attendees in reciting the Motivation Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss, the Prayer of Exhortation to Bring Forth the Bodhicitta Resolve, and the Prayer for the Flourishing and Auspiciousness of the Dharma.
 
After leading the disciples to practice the Dharma Protector Achi Liturgy, Rinpoche expounded:
 
What we are practicing now is the Drikung Kagyu AveNika Dharma Protector Achi. “AveNika” means that this Dharma Protector is not practiced in common with other Buddhist lineages. Achi was the grandmother of the Drikung Kagyu Lineage Lord Jigten Sumgon. Achi was a Ngakma and is an important Dharma Protector of the Drikung Kagyu. This Dharma text is Achi’s vow. For all disciples who take refuge in the Drikung Kagyu, as long as they sincerely give rise to the motivation to practice, the Dharma Protector will protect and bless them, and reduce, or even eliminate, obstacles to their practice, enabling them to attain sadhana (attainment) swiftly. Within the Lineage, this Dharma is referred to as ‘harmonic,’ appearing with a smiling expression. Next, I will perform another Dharma text of Achi, which we call the ‘furious’ Achi, as this one is more wrathful and fierce.

Usually, the Dharma of harmonic Achi is transmitted to ordinary disciples, but not to general believers; only those who have taken refuge can receive it. Next, I am performing the Dharma of furious Achi, which is generally not transmitted even to disciples. The Dharma of harmonic Achi helps support disciples with refuge in their practice, while the furious Achi, who appears as a furious yidam, assists the abbot in resolving many things related to Dharma works.
 
For example, yesterday when I was performing Dharma in the Vajra (Secret) Hall, at the end I practiced the furious Achi and prayed to Achi that it would not rain heavily today, so that my disciples and believers could come to the puja safely and smoothly.  (At this point, the attendees heartfully applauded Rinpoche in gratitude.) Stop applauding, it’s not my doing. It was Achi who enabled the disciples and believers to come to the puja safely and smoothly, and also to return home safely and smoothly. (The attendees once again heartfully applauded Rinpoche in gratitude.)

Last night, around eleven o’clock at night, there was a heavy thunderstorm in this area, torrential rain. But by morning, the rain had stopped. So, no rain when you came here? (The attendees reply together: Yes.) Whenever the abbot sincerely wishes for the benefit of the lineage and the Dharma activities, the attainment is immediate. Therefore, your participation in today’s puja is not as simple as just deciding ‘I want to come.’ It’s not just about wanting to come; some people inexplicably could not make it today. Your presence here is definitely due to a complex and intertwined destiny, those from your past lives, this life’s fates, and especially your determination this time. Without true resolution, you simply wouldn’t be here. Vajrayana is different from just going to a temple to burn incense sticks and light lamps; it truly helps you achieve things in the Dharma.

Today is an incomparably wondrous day, both for myself and for all practitioners. When a guru goes into retreat, it is a truly incomparably wondrous thing, since it is done for the benefit of the lineage. We continually go into retreat as well, so that you can participate in this puja, and quickly accumulate good fortune for learning the Buddha Dharma. Do not misunderstand that after attending the puja, misfortunes won’t happen, that is unrelated. For those studying and practicing the Dharma, the most important thing is whether they have good fortune or not. If you did not have good fortune, you wouldn’t be able to come here today. If the Dharma Protector Achi were not helping us, you would not be here either. Last night’s rain was so severe that cars dared not come up. The fact that everyone arrived safely today means you are prepared to learn Buddhism, but you have not yet fully made a resolution. Thus, the Dharma Protector is giving you another chance.

Life passes in the blink of an eye. Many people think they are very busy, with many things that still need them to cope with, and their family responsibilities. You might say this to monastics, and it might make sense, but it doesn’t work with me because I’m not a monastic. Before I divorced, I had a family and also a career. Why can I do it, but you can’t? It’s because you lack determination, and it is crucial. There’s a saying among you: “Take care of your belly first, then take care of the Buddha.” This saying is definitely wrong! The Buddha doesn’t need to be taken care of. The Buddha doesn’t need your offerings; he doesn’t eat anything, so why offer him anything? It’s only because when you make offerings to the Buddhas and Bodhisattvas, they are not indebted to you, so they repay you more. If you give them one, you receive ten back, not in terms of wealth, but so that you can successfully learn the Dharma in this lifetime, attain liberation from the cycle of reincarnation, and avoid falling into the Three Evil Realms.

Don’t think you have no chance of falling into the Three Evil Realms; it’s actually quite easy. Believe me, because I’m an expert in performing consciousness-transfer. Since 1997, I have delivered countless sentient beings, and I have seen it very clearly. So today, fate brought everyone together here, especially since I am already a 78-year-old elder, constantly urging you not to give up the opportunity to learn Buddhism. Time passes in the blink of an eye, if you’re not aware, it slips away again. Nothing is more important than learning Buddhism. Don’t think your personal matters are so important, my matters are important too. I have experienced all the miserable situations you can imagine, don’t try to compare with me. Of all the hardships you can describe, the only thing I haven’t gone through is dying in a car accident, everything else has happened to me. You haven’t gotten to that extreme yet, have you? So don’t give yourself excuses for not wanting to learn Buddhism.

I will now perform once more the Dharma of furious Achi, wishing that Achi will continue to protect and support you, so that in the future you may have the opportunity to practice the Buddha Dharma.

(Rinpoche performs the Dharma of furious Achi Dharma Protector)
 
Because I am known for performing Dharmas super quickly, you will be able to return home earlier. (The attendees thank Rinpoche) When you receive the offerings, you may give them to the person you love the most, the one you like, and the one you like the least. Don’t give them only to those you like, giving them to someone you dislike might make that person treat you a bit better. This is because these offerings are not the same as those from other places, they have been blessed through mantra recitation. Furthermore, these offerings are part of today’s Tsok Liturgy, shared together with the Yidam, the Bodhisattvas, the Guru, and the Lineage, so they are blessed and carry good fortune. Do not be superstitious and think that taking these offerings will solve all your problems, that is not the meaning. Rather, they can temporarily pause your negative karma, help establishing the foundation of your positive root-capacity and positive karma, and gradually lead you from disbelief to faith in the Dharma taught by the Buddha.

We call Achi a wisdom-type of Dharma protector because Achi is a great Bodhisattva who has attained the Tenth Ground and beyond. Her realization is not the same as that of normal worldly Dharma protectors. From my decades of practice, I know very clearly that once you have reached a certain stage of attainment in the Dharma, if there is any matter related to the lineage or to the works of the Dharma that requires assistance, Achi will definitely appear to help. Today is the clearest example, every weather report predicted torrential rain, yet now it is sunny. As for later, I cannot say, because once the puja ends, it is no longer my responsibility. (Laughter from the attendees) Alright, goodbye. (The attendees burst into enthusiastic applause to thank Rinpoche)

Rinpoche descended from the Dharma throne and approached the Dharma image of His Holiness Drikung Chetsang. He touched his forehead to the throne in reverent prostration, then stepped down from the mandala. The disciple’s heartfelt gratitude toward his guru was deeply touching.

In Miaoli, where the monastery is located, the probability of precipitation that day was 90%. However, thanks to Rinpoche praying to the Dharma Protector for blessings, the sky remained clear throughout the entire day of the puja, only after the puja had concluded in the evening that it turned into a heavy thunderstorm.

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Updated on August 11, 2025