His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – August 10, 2025

Title：His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne, and expounded on ‘Scroll 32, ‘ Chanding (index 6) Paramita’(Chapter 10, Section 2)’ of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha.

After ascending the Dharma throne, Rinpoche instructed the monastics to lead the assembly in the recitation of the Refuge Aspiration Prayer, the Sevenfold Offering Prayer, the Sutra of Recollecting the Three Jewels, The Thirty-Seven Practices of Bodhisattvas, and the Prayer to the Eight Noble Auspicious Ones. Rinpoche recited the Six-Syllable Mantra, his compassionate Dharma voice was deep, far-reaching, and sonorous; the voice of chanting the mantra reached attainment with the yidam, and resonant like the spontaneous sound of celestial drums, reverberating through the sky and filling the ten directions. Rinpoche’s body and the Mandala emitted a golden light, and the place was filled with a rich and wondrous fragrance. Attracted by Rinpoche’s compassion and merit, everyone felt their bodies grow hot, the afflictions ceased, and were able to receive Rinpoche’s incomparably wondrous Dharma teachings single-mindedly.

Then, Rinpoche bestowed precious Buddha Dharma teachings:
 
This week, I will continue to expound ‘ Chanding(index 6) Paramita’ (Chapter 10, Section 2).
  
Sutra: ‘Furthermore, Sariputra. All Buddhas and the World Honored Ones speak about the behaviors of shouldering the responsibility in their past. As a result of the virtuous roots, the divine hearing emerges.’ 

Shakyamuni Buddha, again, tells his disciple, Sariputra, ‘All Buddhas, the World Honored Ones speak about their past. That is all Buddhas and Bodhisattvas speak about behaviors of shouldering the responsibility in his past.’ The behaviors of shouldering the responsibility. This sentence, to explain simply, refers to (during) the course of cultivation before the Buddhas and Bodhisattvas attain Buddhahood, all the responsibility of Buddha Dharma they have shouldered, which are  cultivation, attaining Buddhahood, benefiting sentient beings, and the behavior of keeping all the precepts. Today, the virtuous roots have led one to hear such sounds, meaning that this virtuous root emerges, and then the divine hearing emerges. 
 
Sutra: ‘At timely and untimely occasions, to distinguish the middle, obtain what is said.’

At timely and untimely occasions, to distinguish the middle. This sentence is talking about the Madhyamaka Śāstra. The Madhyamaka Śāstra is not leaning towards existence, not leaning towards non-existence, and also not leaning towards the middle. I once asked His Holiness about whether I needed to learn the Madhyamaka Śāstra. Because one of the Eight Great Lineages of Exoteric Buddhism is the Madhyamaka Śāstra lineage. His Holiness said, ‘No need, learning the Mahamudra will be fine.’Therefore, within Mahamudra, I was able to understand what Śūnyatā (index 21) is.  
 
The most important aspect of the Madhyamaka Śāstra is Śūnyatā (index 21). But, if we are fixated about Śūnyatā (index 21), it is wrong; fixation on existence is also wrong; fixation on nonexistence completely is also incorrect. The Diamond Sutra talks about this concept which can be experienced and realized but which language cannot explain clearly. Human language can not explain this state (of mind). In order to let sentient beings understand this state of mind, and for the convenience of explanation, Buddha used language to explain to you: this is the Madhyamaka Śāstra.  
 
At timely and untimely occasions, to distinguish the middle. This is to let us realize that everything is the rise and disappearance of fate. It’s not existence nor Śūnyatā (index 21), nor are we in the middle, but rather, things happen as fate is processed. After things happen, when fate is processed, things then disappear. When we are attached to existence, hoping things could continue to exist, pain then rises. After things disappear, the hope that the capacity for the disappearance of such things can exist forever, will also cause pain. When thinking that one is not attached to existence, nor to nonexistence, pain also rises along with it due to one’s heart of distinction. Therefore, this method is the hardest for humans to realize in Buddha Dharma.    

To cultivate ‘ wisdom’ does not mean being smarter, being able to propagate Buddha dharma, or being more competent at getting things done. These are all worldly knowledge, eloquence, and cleverness, but not wisdom. Wisdom is the Madhyamaka Śāstra, and the next level above is Śūnyatā (index 21). Therefore, Vajrayana is all about Śūnyatā (index 21); it is to enable us to experience in-person the effect of Śūnyatā (index 21). Therefore, cultivating the Bodhisattvas path requires five stages.

The first is the Sambharamarga (index 10) which is to accumulate enough good fortune, and wisdom so that one is able to reach the Prayogamarga (index 11). Now as you attend pujas, make any (kind of) offerings, recite mantras, prostrate to Buddha et cetera; taking part in all matters related to Buddha Dharma are all for the accumulation of resources—good fortune and wisdom. If one is insufficient in the resources of good fortune and wisdom, then even when one implores the guru, the Buddhas and Bodhisattvas, one will implore wrongly, misspeak oneself, and make mistakes. Because you employ the heart and thoughts of your own to implore, when you implore with your own thoughts, they are one hundred percent your notions of greed. 
 
Again, coming back to talk about that disciple, whom I shall not name; she never came to repent despite having been sick for four years. Only until the doctor announced that she was not going to make it, she finally came to repent. She said that she repented for the killing karma of this life, and prayed that the karmic creditors can be well. She spoke about this thinking that only if the karmic creditors would leave her, she could recover, feel comfortable, and be able to go to a better place. This type of repentance is useless. Why didn’t she repent that for the past four years? She disbelieved in Buddha Dharma, was not dedicated to learn and practice Buddha Dharma and, instead, hoped to use it as a form of exchange. The first time she came to make an offering, I said: You are greedy and reluctant to make an offering. After I spoke to, she came back again yesterday with a bit more offerings. I said: I will not accept the offerings. Because you make offerings as if squeezing toothpaste out of a tube. Do you understand the meaning? Without scolding, she gave very little, with a little bit more scolding, she gave a bit more; when I scolded her even more again she gave even more. She was just waiting to see what the guru would do. I will not accept it! I am very capable and powerful. When you give in the manner of squeezing toothpaste, I too, shall give as if squeezing toothpaste. This is fate. 

It isn’t to say that they are very rich, but at least they have money. But why is it that when one is about to go, when one is about to leave this world, does one still make offerings as if squeezing toothpaste? Thus, no good fortune will rise from making an offering this way. In other places, her offerings would be accepted. ‘Oh! You repent!  How compassionate! The guru will help you. Okay. I accept on behalf of the Buddhas and Bodhisattvas.’ What use do Buddhas and Bodhisattva have for money? If one has no money, it is fine, one can make offerings with the heart. Before, Rinpoche also had no money. I was so poor that I did not have money for meals; I still made offerings to the Buddhas and Bodhisattvas, and to the guru. I rather not eat for a day just so I could make offerings. Although the money I offered was little, I did not eat for one day. Tell me whether you think; was this money a large amount or not? It was huge. Therefore, if we really want to accumulate good fortune and wisdom, we really need to listen to the method that the guru teaches, otherwise, nothing can be accumulated. 

Some will say that they have done (their part), they prostrated, recited, and even practiced (the liturgy of the) Dharma protector, but why hasn’t good fortune and wisdom risen? During the past two pujas, I have led you in reciting The Thirty-Seven Practices of Bodhisattvas again. How many of you have been able to abide by one, two, or three of the practices? None. How does one practice good fortune, wisdom? After being scolded, then, again, one comes to repent. I keep warning you: The Thirty-Seven Practices is your talisman. Each day, before sleeping, one must examine what one has done, said, and spoken today; has one violated these thirty seven practices? If you think these thirty seven practices are very hard to achieve, I recommend not learning Buddhism because The Thirty-Seven Practices speaks very clearly: these are the behaviors of a Buddhist disciple. Since one’s behavior is unlike a disciple of Buddha, what (kind of) Buddhism is one learning? Isn’t it contradictory? And one still takes the worldly way to learn Buddhism here. This will be very contradictory. Very painful. If we do not use these thirty seven practices as our method and direction in learning Buddhism, one will never obtain the method to enter this door. Do not hear through the grapevine, and listen to others talk about this and that. 
 
I often say that, as long as you are my disciple, when you pass away, I will definitely help you, and will not let you fall into the Three Evil Realms. Recently, again, my language error was picked up by you. A seventy or eighty year-old came to implore me for taking refuge. Before, he did not come. Now, because I kept reinforcing this matter, he came. If when he came and knelt to implore for taking refuge, spoke straight forwardly, I would have accepted. But he still used some pretty words to me, and said that he wants to practice. He is already seventy-nine years old. What kind of practice can he do? Isn’t he lying to me? I did not just start my practice now. I have been practicing since I was at the age of thirty until now. Like the one who came yesterday, I said, ‘You have already taken refuge under so many gurus, tell me which ones?’ He did not open his mouth to speak. I hit the nail on the head and told him not to collect gurus, okay? Previously, I did not give the promise of not letting you fall to the Three Evil Realms, he did not come then. But, with this promise, he came to implore for taking refuge. If he said very honestly to me, ‘I know I am unable to leave the Three Evil Realms with my own abilities, I implore Rinpoche to allow me to take refuge.’ I might have accepted. However, do not use my own words to implore me. Because they were my words, I will not be fooled. Others might think ‘He is very old, why don’t you have some sympathy and pity on him?’ Because he had the wrong inaugural motivation and the wrong idea; he did not truly come for listening to the Buddha dharma, learning Buddhism, transcending life and death, and imploring for rebirth in the pure land. Simply for the fear of death; he was afraid that when he dies, there will be no one to help. This is also okay. Then one makes a grand offering! Reluctant to do, tell me how to deal with this?    

Does Glorious Jewel specifically pick out the youth? No. To my left is a group of old ones. Look! A group of old men with gray hair are sitting over there. Did I send them away? No. I am very certain that they do not practice, similarly, those female disciples with gray hair sitting on the right side and can’t even walk properly. Did I ask them to leave? No. Because they have taken refuge for a long time, at least they made offerings to me; Rinpoche has mercy on them. Alright! Stay! But to those who caught my sentence and came to seek refuge:  last week I made it very clear that whatever words you say, I will always know what you are thinking in your heart. Didn’t I? (everyone replies: Yes.) Nobody believes.    
 
Last Sunday, there was also another incident. I do not dare to say that I feel sad, but I can only say, ‘It is a pity.’ There was a child who took refuge under me since she was little, she could not drink milk, and kept getting diarrhea. Then, I told her mother to give her soy milk to drink instead. Last Sunday, I saw that the child’s teeth were growing outwardly, she must have orthodontic treatment. I told her mother, ‘Bring her, and I will make arrangements for her.’ She immediately told me that the child is afraid of pain, and she had a doctor classmate who lives very close to her house, and who can provide orthodontic treatment that will not hurt at all. Have you heard of completely painless orthodontics? (The assembly replies: no.) If one wants to lie to me, then one should have more advanced tricks. Once she spoke, I knew well that she did not want to come. Because bringing the child each Saturday is a very far journey and they would miss out on a gathering. I said, ‘It’s fine, you don’t have to come.’ This week she did not come anymore. Besides, I help this little girl each week, and give her educational expenses. Being a guru and seeing such incidence, if I did not cultivate to attain the Śūnyatā (index 21), then I do not want to liberate the sentient beings. What’s the point? As a mother, due to laziness and finding it troublesome, she does not want to come to Taipei. But instead she tells me a bunch of lies.     
 
Last Sunday, I just made it clear: Do not lie to me. Once you kneel in front of me and speak, I know whatever you are thinking. Nobody believes. When I exposed her tricks, she even said, ‘Okay, I need to settle down for a bit.’ I should be the one who needs to settle down. (Everyone laughs.)  I really do need to settle down and filter things out a bit. Why did I accept this kind of disciple? Thus, if a guru who helps sentient beings but has not cultivated to reach the Śūnyatā (index 21), when this kind of incident occurs, he will give up; not to give up on this person, but to give up continuing to propagate the Dharma because human nature is despicable. However, when one attains Śūnyatā (index 21), one knows that all of this is fate origination. Therefore, one lets it be. To let it be means to think this is her fate. But this is not finding an excuse by saying ‘it is her fate.’ Why not say it sooner or later that she doesn’t want to come? Because she has already been sinking deeper and deeper and cannot get out; and it just happens that this fate arises, so the time has come.   

When one cultivates good fortune and wisdom and the sambhāramārga (index 10), but is not dedicated to cultivation, the rest of the cultivation will be to no avail. Many people think that in cultivating good fortune and wisdom, good fortune can be attained through making a little bit of offering. No! Some think of reciting sutras, one can then open the wisdom. No! One must be dedicated, using lots of time to do so then able to obtain. After completing this, then come with prayogamārga (index 11). Many come to implore the Four Extraordinary Foundations of Vajrayana Ngondro, thinking this is prayogamārga (index 11). No! The Four Extraordinary Foundations of Vajrayana Ngondro still within the sambhāramārga (index 10)— after accumulating good fortune and wisdom, one is then able to practice prayogamārga (index 11). What is prayogamārga (index 11)? It is to give you empowerment and verbal transmission of the visualizations.  

For instance yesterday, there was a person who received the transmission of Vajrasattva (Dharma) before. I asked him about how to visualize, and he told lots of stories that I had never heard of. I then told him, ‘You are not the material of learning Vajra.’Because a person who learns Vajra has a very meticulous heart; once the guru teaches, he remembers, especially in the aspect of Vajra. He might not necessarily remember the sutras, but in the aspect of matras, visualizations, he will remember them very clearly. Why is he like this? It is due to the insufficiency of good fortune, wisdom, and resources. One thinks that practicing The Four Extraordinary Foundations of Vajrayana Ngondro can eliminate karmic hindrance, eliminate this and that. No! With insufficient good fortune and wisdom, naturally, it cannot be eliminated. This is what we strive for, and later on, we could be just like what the sutra mentioned earlier ‘At timely and untimely occasions, to distinguish the middle,‘ you will then be able to grasp a little bit of the theory of the Madhyamaka Śāstra that I speak of. Otherwise, having listened, you would still just be listening, listening without perceiving.

Therefore, what is the main point of learning Buddhism? It is whether one adjusts one’s mentality in accordance with the methods that Buddha teaches, above all, The Thirty-Seven Practices of Bodhisattvas is especially important. Without relying on The Thirty-Seven Practices of Bodhisattvas in daily life, sooner or later, one will go down the wrong path. Even if one leaves my place for another Buddhist center, one would still go down the wrong path. Because when one does not use The Thirty-Seven Practices of Bodhisattvas to examine oneself, many people will gradually slack off, thinking that learning Buddhism is by simply doing this one thing and that is enough; and one is unable to do what The Thirty-Seven Practices of Bodhisattvas speaks of. But, if one is unable to do it, one is not the disciple of Buddha. 
 
Last week, I taught that I will be selective when bestowing the Achi Empowerment. Why? Because you are not the disciples of Drikung Kagyu, but only the disciples of Glorious Jewel. Why isn’t someone the disciple of Drikung Kagyu? We, the Drikung Kagyu Lineage, have always been very strict on the precepts, and very strict on the practicing; now, there might be some Rinpoches that are more relaxed. But I have never changed. His Holiness also said it in person that this disciple of mine is using the most rigorous and strict teaching method of ancient times. Hence, I am definitely reincarnated. Otherwise, how would I know the teaching methods of ancient times, how could I? The only thing is that I am lazy about figuring out who I am. If I discovered it, then what? Perhaps once discovered, everyone who used to be with me in the past will all show up.  I won’t  fall for that. 
To obtain what is said. Only then can one know what matter he talks about. What does this mean? With enough virtuous roots, one is then able to activate the divine hearing. After the divine hearing is activated, one still needs to understand the Madhyamaka Śāstra; only then can one hear very clearly about what they are saying. Without the Madhyamaka Śāstra, only attached to the hope of hearing whatever voice, one can never understand what the other person wants to say. 
Sutra: ‘At times when people gather. At times for teaching the Dharma and at times not for teaching the Dharma. Upon hearing, one is then able to teach. ‘

One would not be able to talk about this passage, if one has never cultivated; no matter how one flips through the sutra, it can’t be expounded. At times when people gather, it means that when there is an assembly, including pujas, and all the activities and events. Or at times for teaching the Dharma. It is when the guru is speaking Dharma. And at times not for teaching. It is not to speak at the wrong time, but rather meaning is ‘Now, when it is not the time for teaching the Dharma,’for example, if, now, I do not ascend the Dharma throne and speak the Dharma, isn’t it ‘the time not for teaching?’In fact, a person who truly cultivates the path of Bodhisattva, he teaches the Dharma not only when ascending the Dharma throne, but rather everyday is about continuously speaking or teaching the Dharma. Buddhist Sutras talk about the form of broad and long tongue; it means Buddha continuously propagated Buddha Dharma but due to the fate of sentient beings, the fate with this particular Buddha, some are able to hear it, and some are not. The meaning of Buddha propagating Buddha Dharma is that through his vow power, compassion, and (acts of) teaching sentient beings et cetera, he ceaselessly speaks, so there is no specific time of speaking the dharma. 
 
In other words, when a guru suddenly appears and speaks of the Dharma, it is also the Buddha who speaks the dharma. He, as the Buddha’s  Nirmanakaya (index 9), ascends the Dharma throne and speaks the dharma. At times not for teaching the Dharma. It does not mean speaking at the wrong time, rather, even when the guru is sleeping, he can still hear what the sentient being is saying. When Buddha enters the state of chanding(index 6), he can hear what the sentient being is saying. You think that when one is at the state of chanding (index 6) one should not have any movement, hear nothing, this kind of chanding (index 6) is wrong.  
 
Before, when I practiced chan, once I suddenly could not hear any sounds, nor feel any movements or the shift of time, and could only feel my own breath, other than that I did not know anything. Entering this type of chanding (index 6) is very dangerous. If one does not come out, the heart will be locked inside one’s body; one will still breathe, but will not die, and become the living-dead. I had this kind of experience twice, I could not hear any sound at all. The surrounding sounds were very loud, but I could not hear any of them. One time, it was Dharma Protector Achi who woke me up, and the other time it was the Bodhisattva Avalokiteshvara. Henceforth, when I practice chan, I am able to distinguish what is chanding (index 6), versus what is called auddhatya (index23) and styana (index24). I can also distinguish the difference between Buddhist chanding (index 6) and the chanding (index 6) of non-Buddhist religions. Had I not experienced these processes I would not know how to tell the difference.
 
Without the guru to guide one into the state of chanding (index 6), it is very dangerous. At that time, I was still practicing exoteric Buddhism. If I entered the state of chanding (index 6) that time, and my heart became fixed, I could not hear any sound, I would have stayed completely still; it was very dangerous. Had Dharma Protector Achi not woken me up, and had Bodhisattva Avalokiteshvara not woken me up, I would not be here today. Therefore, this sentence, ‘ at times not for teaching the Dharma‘does not mean you can decide the time; we speak of the Dharma according to the time sentient beings need because within ākāśa, there is no sense of time; time is created by the movement in the hearts of sentient beings. For example, in the universe, the rotation time of each planet is different; it is a certain fate and power that causes it to rotate. Therefore, is time on Earth correct, and the time elsewhere incorrect? This can’t be explained clearly. For instance, time on Earth and in Heaven are also different. The Chinese idiom speaks of a dream under the southern bough(Nanke), the man only slept for one night, but when he woke up everything had decayed because the time of the place he went to was different from the Earth. The meaning of ‘At times not for ‘does not mean having no time, but rather, time is not decided by the person who wishes to hear, nor is it passive, instead, when fate rises, one will hear it. When fate does not rise, one is not able to hear it. 

Upon hearing, one is then able to teach. The way one hears these sounds is not through one’s  ears , but through the heart. After hearing the sound, he can explain, take action, and be able to speak about it. Just like what is being said, when I entered the state of chanding(index 6), I heard Achi wake me up, what occurred was exactly what this sentence said. Normally one will not hear Achi talk, nor would Achi talk to you about anything. But when one is at a certain level, a certain state of chanding (index 6), if you are without the distinguishing heart, under such circumstances, you might be able to hear. For instance, when we practice Vajrayana, sometimes one can cultivate and reach the level when the yidam opens his/her mouth and speaks to you, and others can not hear it. This is not hallucination, not being possessed or going crazy. It is when one cultivated to reach a certain state of mind, one’s consciousness pauses, and then one will hear the yidam speak. But our consciousness is unable to pause because we need to breathe, see things, hear things and also feel through touch and so on. Therefore, our consciousness can not pause itself. However, through Vajrayana practices, we are able to control breathing, and at a certain point, the consciousness will stop. Once the consciousness pauses one will hear the yidam speak. This is not any type of  heretical view or heretical speech. It is in accordance with what the sutra said, and can be accomplished

Sutra: ‘Moreover, when expounding the Dharma, or during an assembly, or when a bhikkhu expounds the Dharma to others, it is remembered and distinguished truthfully as it is.’

While you expound the Buddha Dharma, or during an assembly, as long as a monastic is expounding the Dharma for others, for sentient beings, it is retained and distinguished as it is. This sentence means that whenever a guru or a bhikkhu is expounding the Buddha Dharma, the Buddhas and Bodhisattvas are all listening. Therefore, one must not think one can speak nonsense carelessly. If one has not yet reached the level of the prayogamārga (index11) or the sambhāramārga (index10), one should not lightly open one’s mouth to teach the Dharma

This is why Rinpoche often urges you not to say: ‘I do it this way, and you can follow my way as well.’That is mistaken. You shouldn’t do that. You are you, and he is he. Your karma is not the same as his karma, and your fate is not the same as his fate. Unless you have attained realization in Śūnyatā (index21) and can, as the sutras say, truly perceive the minds of beings, knowing their virtues and evils, and teaching the Buddha Dharma according to their root capacities; otherwise, you will inevitably speak incorrectly. The consequences of speaking incorrectly about the Dharma are extremely severe. Once a Dharma master gave a single wrong word while speaking about fate, he had to  be reborn as a fox for five hundred lifetimes. The Dharma cannot be spoken carelessly or incorrectly, and neither can one open one’s mouth lightly on the Dharma. If you have not attained the Buddhahood, and if you speak outside the wisdom of Śūnyatā (index21), you will end up speaking wrongly.

Sutra: ‘Speak not what brings harm to others.’ 

This is very important. What you think is right may in fact be harmful to someone else, so don’t say it. Don’t be like those busybodies who go around telling people all about themselves, their experiences. If someone truly wants to learn Buddhism, just take them to pay respect at the Monastery. When their fates ripen, they will naturally say, ‘I want to meet your Rinpoche.’ Fine, then let them come! But what is usually the outcome? They get scolded! (Everyone laughs.) I would never call someone a ‘virtuous man’ or ‘virtuous woman.’ Without practicing the Ten Meritorious Acts, how could one be called virtuous? They will surely be scolded. Speak not what brings harm to others. Sometimes one doesn’t even realize that one is harming oneself. For example, criticizing the form of a Buddha statue or disparaging a particular practice of a guru. In Vajrayana, one of the vows is very explicit: do not criticize. If you do, you fall into the Five Incessant Hells. Put simply: if you do not understand, just admit you don’t understand. Do not criticize others. Everyone has their own fate. Even if in this lifetime someone appears to be an heretical guru, that is also their good fortune and their own fate. So simply say, ‘I cannot understand, I cannot comprehend.’
Let me tell you a real-life story. In the past, when I went to the border areas to look at rough jadeite stones, I would never say that someone’s goods were too expensive or fake. One must not speak like that, because if you did, you might not even make it out of the door alive. What we would say instead was: ‘I can not tell, I don’t understand. I’m an amateur, sorry!’ When you speak humbly in this way, people recognize your courtesy and will not give you trouble. In the same way, when you criticize another person’s practice, they will naturally resist you, because they believe they are doing very well. So, when others are speaking, you need only respond with a simple ‘Alright, alright…’ That is enough. And there is no need to drag me into it to oppose them.

Many people are full of self-inflation and a sense of self-importance. If someone criticizes me, you can simply say: ‘Excuse me, since you are criticizing my guru, I will take my leave.’Isn’t that enough? If the person then tells you they will not meet you again, that’s fine, say goodbye, and take it as an opportunity to end the relationship! Many of my female disciples have boyfriends who definitely have criticized their guru: ‘Ah, so superstitious, (you) can’t do anything at all…’ Doesn’t that count as criticism? Of course it does! When such an opportunity arises, why not break up? (Everyone laughs) Such foolishness! Your mind is clouded by qíng (infatuation). That is why I have always been analyzing the Chinese character qíng: it is written with the heart radical next to the character qīng. And qīng means ‘black.’ So your heart has turned dark, then what ‘affection ’ is there to speak of? If in this life you are destined to have a husband, he will naturally appear without difficulty. If not, and you insist on dating to try things out, what will happen in the end? All the problems will lie with yourself.

I am not against marriage, nor am I against love. But once you have taken refuge in the Dharma, you should live according to the principles of the Dharma. If destiny requires you to marry, then marry; if there is no husband in your fate, then let it be. Do not create unnecessary trouble for yourself. You already turned to Buddhism because life is full of troubles, why add even more? Some of you think that by continually imploring Achi Dharma Protector, she will make your man listen to you, you will marry him successfully, and then be able to bring him to take refuge under Rinpoche so he will not hinder your practice. I can guarantee you, Achi will never help you in this way. Do you know why? After Achi was born, her parents had arranged a marriage for her, but she said she would find her own husband. And she did, she found a family that gave birth to Lord Jigten Sumgon himself. Do you have such abilities? You do not. So why not consult your parents or Rinpoche before you take action? Instead, you act first, and only afterwards come back crying. What has that got to do with me? When you were happy, you did not include me; but when you suffered, you came running to me, or to your parents. Is that right? After enjoying your happiness, when problems arise, you return crying to your mother, doesn’t that make the mother terribly unlucky?

To practice Buddhism is to cultivate wisdom. It is not about being more clever than others, but about viewing things through wisdom. Since we know that all destinies are phenomena of arising and ceasing, if destiny truly requires marriage, then marry. After marriage, perhaps you are repaying him, perhaps he is repaying you, no one really knows. Just pass through this life peacefully. Do not try to plan out your married life. I myself tried many times to plan my marriages, but every time I failed. (Everyone laughs.) In the end, I decided to plan only for my Buddhist practice. Since then, I have never failed, only kept making progress. Of course, you should not try to copy me, because I paid a very painful price for my choice. None of you would dare to pay such a price, nor would you actually do it. Since that is the case, be cautious. Do not just rush into things and only later regret them, because by then it will be too late.

When learning Buddhism and practicing Dharma, we must not think, ‘The teachings in the sutras are impossible for me to achieve, so why bother studying or practicing?’ Whatever is taught in the sutras has been attained by someone; otherwise, the Buddha would not have spoken it. The problem is simply that you are unwilling to do it. If you say, ‘It is impossible for me to achieve this in this lifetime,’ the sutras also make it very clear. For example, Bodhisattva Ksitigarbha cultivated for many lifetimes before becoming a Great Bodhisattva. The sutras did not say that after one lifetime, he immediately became a Great Bodhisattva, but Bodhisattva Ksitigarbha kept practicing continuously. What about you? In this lifetime, you continuously fail to act. What to do with you? 

Let me remind everyone again: Although I have promised that as long as my refuge disciples do not leave me in this life, I will ensure that you won’t fall into the Three Evil Realms, but I have absolutely not promised that your next life will be favorable, because you have not practiced in this life. What I have promised is this: Because you have taken refuge in me, in this life, you will not fall into the Three Evil Realms. But if you do not practice diligently in this life, if you do not accumulate good fortune and wisdom, in your next life you will still have neither good fortune nor wisdom. Do not think that you can wait until after death to practice or make offerings, that will be too late.
 
With a personality like Rinpoche’s, I stop accepting offerings at any time. If your heart of offering is wrong, I truly will not accept it. So, all of you must carefully reflect on yourself: why do you want to learn Buddhism? If it is for worldly blessings, I urge you not to come. Nowadays, many Buddhist centers say, ‘We will protect you, perform liturgies for you. Give this much money and we’ll make a pillar for you, and it will protect you.’ In our center, we have eight pillars, and you have all donated money for them; just hold onto them every day. But this is all deception! I do not believe that a single pillar can protect you. If such a Dharma method truly existed, the Drikung Kyabgon Chetsang would have already told me. I don’t know if this is some kind of folk belief. If spending a few tens of thousands of NTD to place a pillar before the Buddhas and Bodhisattvas guaranteed peace and safety in this life, then I would encourage everyone not to practice at all. That would be no different from other religions, there would be no need to learn Buddhism.

Learning Buddhism means diligently changing yourself. Do not give yourself any excuses not to change. Do not think, ‘It’s too difficult; I can’t do it now.’You may get along with other Dharma masters, but not with me, because I have experienced extreme poverty, unable to afford food or rent, yet I still practiced. Why could I do it? Why can’t you? I have already set an example for you. Do not try to imitate me in being that poor, none of you has the karma to experience such hardship. I did. How did I transform it? I have continuously practiced what the Buddha taught, without pause, never giving myself any reason to compromise. But you give yourself many excuses. If difficulties arise in your life, it is absolutely because you have not sincerely applied effort to change or practice. When the time comes, karma manifests. It has nothing to do with the Buddhas and Bodhisattvas, or your guru. The guru treats everyone equally and teaches the Dharma impartially. I do not favor anyone who donates more money and lets them sit up front. The people in the front rows are not really donating anything, and have almost no money, yet they always sit there—why is it always you? For what reason? Hold a proper meeting and carefully reflect on this. Be clear: whatever the Buddha has taught is achievable.

Sutra: ‘Again, not remembered and distinguished truthfully as it is; discern and remember accurately. Select the meaning that corresponds to it.’

Be sure to remember and separate different sorts properly when transmitting the Dharma. For example, we differentiate between the Vajra (Secret) Hall and Exoteric Buddhism —not because I have a discriminating mind, but because of your good fortune, karma, and minds. The phrase Again, not remembered and distinguished truthfully as it is. means that you must face your disciples truthfully. For instance, if someone gives offerings to me in the manner of squeezing toothpaste, I can accept it. Let her feel happy that Rinpoche accepted her offering. But instead, I only took one thousand NTD from the whole package of offerings. If I were to accept her entire package of offerings, she would think that she ‘squeezed the toothpaste’ correctly, and so she would try to do it again. In this life, I warn her not to ‘squeeze the toothpaste’ this way in her next life, she will not do it again, having realized her mistake. If I accepted it, approved of it, and then scolded her, prompting her to offer a little more, how great would that be! But I block that door. Rinpoche does not teach you for your money, nor give you anything for your money, expecting you to bring more in return. I am always watching your heart. If your heart has not changed, I will not accept your offerings, not because I cannot take them, but because accepting them would awaken your greed, making you think that money can influence Rinpoche. Money cannot sway me, I have told you this many times. Someone once wanted to offer 20 million in cash, you know how I returned it. Before, someone once wanted to give me a 300 ping (1 ping ≈ 3.3 m²) two-story real estate on a prime street, only if I allowed him to eat meat. I refused. At today’s value, 1 ping is worth 2 million (NTD), so 300 pings would be 1.2 billion. Even if all of you pooled your money together, it wouldn’t match that amount, but I still refused it. I could have accepted it first and later taught him gradually to become a vegetarian, (by telling him) not doing so would bring great misfortune. This tactic would certainly succeed. But I cut it off entirely. Does that mean I am not compassionate? Not giving him an opportunity? No, it is because his mindset is wrong. If they bribe me, buy off me who will face the karmic creditors? First, they will seek me; next would be him. Will the Dharma protectors intervene and support me (this way)? No. Why not? Because the eyes are on the money. Then who should his karmic creditors come for? First me, second him. Will the Dharma protectors protect me and bless me? No. Why not? Because the eyes are on the money. So when you deal with Rinpoche, you cannot play games with me. I am not against money; I need it. But I take it properly, from the right source, and never casually.

This line clearly mentions that one who teaches the Dharma should never compromise for any reason, one must firmly uphold the Dharma and teach authentic teachings. I’ve once told everyone a story, when His Holiness celebrated his 60th birthday, I brought 500 disciples to Jangchubling in India to offer our congratulations. During the performance, His Holiness and Garchen Rinpoche were seated in the front row, and I sat behind them. The two Tibetans, His Holiness and Garchen Rinpoche, were speaking Mandarin. But Garchen Rinpoche’s Mandarin was incomprehensible—he spoke in such a way that only he could understand, and I couldn’t. His Holiness pointed at me and told him, ‘This disciple of mine will hit people.’ Garchen Rinpoche replied, ‘That’s not compassionate.’ But His Holiness said, ‘That is the greatest compassion—he should hit and scold.’Garchen Rinpoche agreed, saying, ‘Yes, this is the traditional way of teaching.’ (See the precious video: His Holiness Drikung Chetsang Rinpoche affirms the strict teaching method) The two elders were putting on an act for me, meaning to tell me to continue hitting and scolding. Now you’ve heard it! From His Holiness’s 60th birthday until now, when he is 80, I’ve been scolding for 20 years—impressive, isn’t it? His Holiness authorized and approved it, I am formally a Rinpoche who is allowed to hit and scold.

Why are you like this? It’s explained in these two lines. It’s like the one who made offerings like squeezing toothpaste, if I accepted it, then everyone would be happy—she’d be happy, I’d be happy too. But I cannot do that because she is still in the wrong. If she truly had no money, I would not teach her in this way, but in fact, she has money. The first time she didn’t  come, the second time she squeezed out a little bit (of offering), the third time, when something happened, she squeezed out a bit more (of offering). In this way, doesn’t my responsibility keep growing heavier and heavier? Eventually, she might start to slander the Buddha and the guru. She might think, hasn’t she already given a lot? Why hasn’t it worked? Why hasn’t what she wanted appeared for her? How can a guru encourage her to strengthen that kind of greed? That’s why even if I lose a great deal of money, I will not do such a thing.

Why is it that one of my monastic disciples keeps being scolded and yet doesn’t leave? Because he stays by my side and sees how every week I return large sums of money. How much did I return yesterday? (The monastic disciple replied: ‘About 1.5 million(NTD).’) The money I returned may not be enough to build another monastery, but at the very least it could establish several Buddhist centers, or purchase several floors of property. The piles of bright, shining cash are right in front of me—but I refuse it.

On the other hand, those who are unwilling to make offerings to me, I also scold them. Yesterday, a few people came to implore for the Dharma, one has already implored 18 times, yet I still did not transmit it. Yesterday he came again, and his offering was still just a thin slip of money. I settled the accounts with him:  eighteen times—if each time you had given me 500 NT, that would be 9,500 NT in total, yet there wasn’t 9,500 yesterday, so where did the money go? This shows that you don’t truly wish to make offerings and implore for the Dharma. I said that I don’t believe you don’t have even a few hundred, a few thousand, or even tens of thousands in your bank account. You hold onto it, thinking it’s your ‘life-saving money.’ When you throw it to Rinpoche, it’s like almsgiving, as if the Rinpoche has no choice but to transmit the Dharma, then you think that once the Dharma is transmitted, your practice will progress even better. Let me say this again, so that you understand clearly: The Four Extraordinary Foundations of Vajrayana Ngondro only accumulate your good fortune and wisdom, not to change you for the better. Everyone thinks that once they finish The Four Extraordinary Foundations of Vajrayana Ngondro, complete the grand prostrations, and do all the practices, they will become awesome and successful. But this is not part of the prayogamārga (index11) because your pride arises, thinking you’ve already received the Dharma.

The way Dharma is propagated at the Glorious Jewel Buddhist Center is different from other centers, it is written very clearly in the Long-Life Prayer that His Holiness composed for me. What is called the ‘To act spontaneously, endowed with auspicious power according to the fate of sentient beings’—when I dance and play with you, when I joke, laugh, scold, or tease—that is how I transmit the Dharma. Recently, I saw on television a commercial that appeared many times, advertising a puja. That, I feel, is not quite right. I thought to myself, that money would be of better use to help sentient beings.

Sutra: ‘Choose the principles that attain with the situation. Skillfully employ expedient means to attract others.’

Attainment here does not mean that he attains with you, or you attain with him. It means whether the Dharma you apply can correct his mind, bring him back, and make him truly able to listen and take it in. The principle refers to the essential meaning and reasoning of the Buddha Dharma—how you use wisdom so that one can accept and understand it. If one cannot accept or take it in, then no matter how much you say, it is of no use.

Skillfully employ expedient means to attract others means using skillful methods to attract someone. There are various methods: scolding, beating, coaxing—whatever it takes, so long as it leads him to learn the Dharma and change. Just as Shakyamuni Buddha prevented his younger brother from returning home, he used many different methods. For instance, he took him to the Heaven Realms to show him what pleasures awaited after this life, and then how, after enjoyment, one would fall into the Hell Realms and undergo suffering; this was an example of  ‘convenient  means’. Or, when his brother tried to sneak home in the dark, Shakyamuni Buddha blocked his way—this was also what a convenient  means. This is what the Dharma truly is—not what you may imagine, where someone just smiles at you all day and says, ‘Bodhisattva, you’ve generated bodhicitta! Your practice has improved!’ Such things are not the way they should be. 

Sutra: ‘With a mind that is pure and stainless, one expounds the Dharma to others.’

This line is very important; one who teaches the Dharma must keep his mind pure and stainless, free from any defilement. For example, if someone makes offerings in a ‘toothpaste-squeezing’manner, I will not accept it. In the past, even offerings of 20 million I refused, because my mind must remain pure and undefiled—I will never compromise for anything. Even if someone were to give me two entire floors of 300 pings each, I would not compromise. If you don’t keep a vegetarian diet, then don’t come—not even for a meeting.
If a guru himself has not cultivated a mind that is pure and stainless, then his Dharma teaching will harm sentient beings. The harm does not mean immediate injury, but that in the future, their practices will encounter many obstacles. This means that whatever a guru does, it should never be for his future benefit, but always for the future well-being of sentient beings—without thinking of his own position. If today I did not propagate the Dharma in accordance with the Buddha’s instructions, I could be living very comfortably. I could have already bought the entire 17-floor building, all for myself.

Even before encountering this passage, Rinpoche had already been practicing in this way and had never changed for decades. Even for those who made no offerings, I still helped them. Today, the fact that The Glorious Jewel Buddhist Monastery could be built, and that those who come to pay respects all give rise to joy—where does that come from? It is due to the power of the guru’s practice, taking pure Dharma as the foundation and the discipline as the basis, only by that could those who come to visit the monastery give rise to joy. You have brought so many friends there, and no one has ever spoken negatively about it, right?  (The assembly responds, ‘Yes.’)

My monastery is not lavish or extravagant, only the Mahavira Hall appears to be more dignified ; the rest of the place is without splendor, only furnished in the simplest way. The house I live in is very simply decorated, and the furniture I bought is the cheapest. So why do people feel joy when they come? Because the Dharma is pure and stainless, it causes their defiled, impure minds to suddenly become clear and pure, therefore they feel joy. Once joy arises, they will naturally wish to return. But you—day after day, don’t bring your relatives and friends to visit the monastery. You prevent them from coming, saying it’s too far, too troublesome, or that you are too busy, and that the others are also too busy. All of these are your excuses.

It is not easy to propagate the Dharma in Taiwan nowadays. In Tibet, there are usually no grand puja except on certain commemorative years—such as the Year of the Snake, Pig, or Dog. When such grand pujas are held, they last for three days, seven days, twelve days, or even an entire month. But in Taiwan, it cannot be done. If I asked you now to take three days off work, at least half of the people would not be able to come because everyone has to make money.

Sutra: ‘If upon hearing the Dharma through forms such as appearances or sounds, one gives rise to joy.’

When sentient beings listen to the Dharma, they may feel joy because of the form, which is the appearance of the guru. Recently, I heard someone say that twenty years ago, this Rinpoche was very handsome, and I liked to attend his pujas. This is an example of form, the outer appearance attracts them to the pujas. That is why in the Universal Gate Chapter it is explained very clearly that if you wish to have children, for daughters, you should wish them to have dignified features, as for sons—? (A monastic disciple responds, ‘Handsome.’) Where does it say ‘handsome’? There was no such word in ancient times. (A monastic disciple responds, ‘Rinpoche, it says the appearance of a great man.’) The appearance of a great man means handsome. Thus, the sutra says, ‘If upon hearing the Dharma through forms such as appearances or sounds, one gives rise to joy.’ The voice of a guru cannot be hoarse or piercing, it must be pleasant to the ear so that people are able to listen. And how does such a voice arise? It comes from past lives of reciting sutras, chanting mantras, praising the Buddhas, Bodhisattvas, and gurus. In the next life, the voice will naturally be good. But if in past lives one liked to scold others, curse people, or criticize the Buddhas, Bodhisattvas, and gurus, then in this life the voice will surely not be good.
 
For one who propagates the Dharma, the outer appearance almost reveals what he has practiced in past lives. It is not about looking like Pan An (handsome Chinese historical figure), but about giving others a sense of comfort when they see him, so that they can peacefully listen to his teaching. If not, they will just want to leave. Likewise, if his voice is like that of a crow or a jackal, you won’t want to listen either. 

Today, the Dharma taught by the Buddha already encompasses much of the law of cause and effect. Many people wish to become gurus or Dharma masters; before doing so, they should first look in the mirror and also ask others how they appear. If you lack something, then don’t do something. This is what the sutra says: Through forms such as appearance or sounds. The sutras tell us that when the Buddha appeared, many people developed reverence and knelt down to prostrate because he possessed all the incomparably wondrous looks: Thirty-Two Marks of Excellence and the Eighty Noble Qualities. 

Shakyamuni Buddha had a disciple who was a monastic. A woman saw him and fell deeply in love, insisting on marrying him. This happened because his practice had transformed his appearances for the better. So, if your appearance is still dark, wrinkled, and worn, it shows you have not practiced. Rinpoche is now 78 years old, with only a few small wrinkles on my face, but without big ones, and you have never seen me with a frown or a worried expression. Where does this come from? Some is from practice, and the other from accumulated good fortune. People naturally enjoy seeing pleasant appearances; we cannot present something ugly to them. You might object, saying that many furious yidam appear frightening. That is to deal with the many demons in the void and beings of the evil realms, to prevent them from disturbing humans to practice the Dharma. So their appearances are more fierce and frightening than those demons and beings.  Their wrathful appearance is for them, not for you. I have experienced this myself. When I was in Japan, I manifested a furious look, and a deity in one of the most famous shrines fled immediately when I turned my head.

What the sutra teaches today can be applied to our daily lives. Listening to the voice gives rise to joy. Many of your relatives and friends who have attended my great puja have said, ‘Rinpoche is very handsome, I feel very joyful.’ Nowadays, those who go to the puja in the Monastery  also say, ‘Rinpoche is very handsome, we will come again.’ I do not wear makeup, do not draw eyebrows, nor do I  put on lipstick, what you see is my natural appearance. This is the appearance of cultivation, not just my personal appearance. So you must understand, as long as you are willing to practice, one day your husband will say that you have become more beautiful. If your husband still thinks you are just getting older and uglier, that shows you have not been practicing. I am already 78 years old, and for those of you old men in your seventies or sixties, let us compare . I am ready to have you stand next to me for a photo, so we can compare. (Everyone laughs.) Then you will be able to see clearly whether there has been cultivation or not.
Today the sutra proves that I have practiced, while they have not, just by standing next to me, the difference is obvious. The sutra says: if a beggar stands beside a wealthy person, at a glance you can tell which one is the beggar. If a wealthy person stands beside a high official, you can immediately see which one is the high official. When a high official stands beside a prince, you can recognize which one is the aristocrat. And when an aristocrat stands beside the emperor, at a glance you can distinguish the aristocrat from the emperor, because their appearances are different. The meaning is that someone who comes forth to propagate the Dharma and practice will never have an appearance that fails to raise joy in you. Of course, there are exceptions, some people prefer to follow unattractive people, thinking that such gurus must be practicing correctly. But it is not like that. We should rely on what the sutras teach.

Sutra: ‘By means of his appearance and voice, he causes those who hear to experience definite joy.’
 
Why do they feel joy? Because his appearance and his voice bring definite joy to those who hear. Why is it that when I speak you laugh, but when the monastic disciples speak, you do not laugh? The difference lies in practice, whether one has cultivated or not. The sutra teaches you how to discern whether someone is a true practitioner. It is also how you can judge whether I have cultivated, and how you may judge yourselves. If you have not practiced well, you must make the effort to change. Do not fail to change, and do not think, ‘This is just how I am.’ When difficulties arise, then you come to implore Rinpoche for help, and Rinpoche will surely listen. I am already seventy-eight years old, and at any time, I may be hard of hearing. Do not assume that I will always be able to listen to you. I can hear the voices of sentient beings, but if you kneel before me and speak nonsense, I will pretend not to hear.

‘Moreover, in the midst of beings, expounding the Dharma, with the consciousness of the divine hearing blessing that voice, all sentient beings are thereby enabled to understand.’
 
When he expounds the Dharma before sentient beings, his voice is blessed by the consciousness of the divine hearing. What does this mean? It is like when I recite mantras, you hear the sound of my chanting as if it does not come from my mouth. (The assembly: Yes.) Because when a guru chants mantras, he is in attainment with the yidam, the voice of the yidam will appear for him. He hears it clearly himself. Thus, he chants with both his own voice and the yidam’s voice together. That is why, no matter how you try to imitate me, you cannot reproduce it. You may try to copy the speed, but your sound lacks clarity.
 
The meaning of this sentence is that when he expounds the Dharma in the state of chanding (index 6), he teaches with the purity of his own nature, not by flipping through books, searching for references from sutras. Rinpoche has been expounding sutras for too long to recall. I simply open the sutra and speak. Why? First, to test myself, whether I have truly practiced and realized. Second, to see whether the Buddhas and Bodhisattvas are blessing me, let me attain wisdom and grant me eloquence, so that I can explain the Dharma to you in words that you can understand. If this does not happen, it means I am not qualified to sit on the Dharma throne. Do you understand? That is why I do not make notes. Like what I spoke about today, I opened the sutra only now and immediately taught. Many points within are entirely the practices taught in the Bodhisattva Vehicle (Bodhisattva-yana); if one has not practiced them, has not learned them, then it would be utterly impossible to speak anything.
 
The sutra states that the Buddha has Thirty-Two Marks of Excellence and the Eighty Noble Qualities. Though practitioners have not yet reached such attainment, when practicing Vajrayana, through visualization, we gradually merge with the form of the yidam. In this way, our appearance changes, not to become more beautiful or handsome, but because the yidam’s form is with great merit. When we see such an appearance of merit, we naturally give rise to joy. The voice of the yidam and the voice of the guru is a voice that guides beings toward virtue. Therefore, when you hear it, you feel joy. Even when I scold you, it is for your benefit; it is a virtuous voice as well. When you hear it, you feel comfortable. Some people, after being scolded by me, go home and sleep soundly through the night. Has this happened? (The assembly: Yes.)

Teaching this section to you today is to make it clear to you that ‘practice’ is not about thinking he looks handsome, but rather that when you see him, you feel joy. This joy comes from his ability to attract your mind and allow you to truly listen along. Many people often say that when they attend Rinpoche’s pujas, they are able to calm down and settle their minds, that is because they are being attracted (index22). If I were unable to attract you, then when I spoke a lot during a two-hour puja, you would not be able to settle down. This shows my attractive power, the influence of my appearance and my voice that attract you and helps you settle. Is that complicated? (Monastic disciple responds: No.) Why not? Please explain. (Monastic disciple responds: Because of Rinpoche’s power of merit and the blessings of the Buddhas and Bodhisattvas, attract (index22) everyone to remain stable and listen to the Dharma for two hours.)

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Updated on August 28, 2025