His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – August 16, 2025

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded on “Scroll 32, Chanding Paramita’(Chapter10, section 2)”of the Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha.
 
After Rinpoche instructs 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, the place was filled with a rich and wondrous fragrance, and the ground shuddered repeatedly. The participants felt their bodies grow hot, chakras vibrating intensely, the afflictions ceased, and they were able to receive Rinpoche’s incomparably wondrous pure Dharma teachings single-mindedly.

‘If upon hearing the Dharma through forms such as appearances or sounds, one gives rise to joy. By means of his appearance and voice, he causes those who hear to experience definite joy. Moreover, in the midst of beings, expounding the Dharma, with the consciousness of the divine hearing blessing that voice.’
There is one sentence before this passage that is very important, but everybody did not listen or speak out, or remember. Because when you listen to the sutra, you all like to hear whatever you like, and what benefits you. The one that you find useless will all be forgotten. Which sentence is it? ‘With a mind that is pure and stainless, one expounds the Dharma to others.’You forgot all of it, did you? Nobody remembers this sentence. 
 
Why does one give rise to a discriminating mind when listening to the sutra? It is because you are distinguishing, want to hear what you desire, what you can understand, what you already know, and what brings joy. Thinking that the content is unrelated, one refuses to listen, closing the door. This way of listening to the sutra is incorrect. There are two reasons why this line is important. First, the guru who transmits the Dharma, expounds the teachings, or benefits the sentient beings, it must be when the mind is ‘pure and stainless, one expounds the Dharma to others’Second, those who implore for the Dharma must uphold the same attitude.

You think that expounding the sutras is merely expounding, thinking that once the practitioner has seen their true nature, they can explain the sutra very clearly. But what is seeing the nature? It is to see the nature of the Buddha, which is completely pure and stainless. Why do I keep emphasizing it? I spoke about this last week and the week before. When you kneel in front of me, I can see through your affairs. Why is that? Because I seek nothing. I’m not greedy. When you kneel in front of me, my mind is pure and stainless, and your heart is despicable. My mind is a mirror, reflecting everything about you. Among the Five Wisdoms, there is the Great Mirror Wisdom, which means that I reflect everything about you.    

Therefore, this is why many sentient beings come before me and speak at length about the Buddha Dharma or miserable stories, Rinpoche still seems to be unmoved and does not listen. Because my mind is pure and stainless, and will not change the way to help the sentient beings based on a few words. Do you monastics remember this line? You all did not remember it. Listen and just let it pass. These are the directions of your practice! You speak about wanting to understand and reach enlightenment all day, but even your mind is not pure and stainless. How could you understand? How could you reach enlightenment? 
 
How does one make the mind pure and stainless? It is by upholding the Five Precepts, Ten Meritorious Acts, the Buddha Dharma guru taught, and The Thirty-Seven Practices of Bodhisattvas. Reciting The Thirty-Seven Practices and putting them into practice each day, the mind will naturally become pure and stainless, and there is no need to implore for it. If the guru’s mind is not pure and stainless, then in helping sentient beings, he may often use the wrong methods or speak in error. The disciple who used the way of squeezing the toothpaste to make offerings passed away yesterday. When she passed away, she did not suffer as much as an end-stage cancer patient would experience. The first step I took was not to accept her offerings, because she thought that by giving money she could make an exchange, to let her feel comfortable, and be very happy. Because I know that although she is not very rich, she does have money. From the time she took refuge until the time of her passing, she had never been one hundred percent reverent towards the guru. Because she was very arrogant, believing she knew much, had studied much, and even saw herself as a teacher, what else could she not understand? The guru only knew Buddha Dharma; apart from that, she is more capable than the guru. 
 
In what we just recited from The Thirty-Seven Practices of Bodhisattvas, didn’t it talk about the mind of arrogance?  (Everyone replies: Yes.) If the disciple has the mind of arrogance towards the guru, then no Dharma method will yield results. There will be no merit coming out even when one does grand prostration and lights incense. Why does Rinpoche keep urging you to be reverent? It is not to make you fear me, nor because I need your reverence. It is because you need to train your own mind to be pure and stainless. Having so many thoughts and such arrogant even towards the guru, it is impossible to have no arrogance towards other sentient beings. 
 
Why did I not set up grand donors, incense offerings, or lamp offerings when Glorious Jewel first began decades ago? I do not want all of them. Because I knew very clearly as long as such things exist, even if my mind is pure and stainless, those beneath me will not. They will see that this one is a grand donor, that one is a small donor, and this one contributes much to the Buddhist Center. Just like several board members of mine often said, ‘This person is very cooperative.’ I said ‘What does it mean to be cooperative? Asking me to treat him better?’I see you base on whether you practice Buddha Dharma or not. You being cooperative on various things, first, it may simply be out of courtesy, feeling it would be awkward to refuse; second, everybody does it, so you feel compelled to join. In fact, whatever you do can bring merit and good fortune. Many people often mistakenly believe that their direction of practice is correct. If one does not cultivate a mind that is pure and stainless, there will definitely be no achievements from all the practicing! This is my experience of practicing.  

The disciple who passed away yesterday had never been one hundred percent reverent towards the guru after she took refuge. Hoping the guru could protect her family safe and unharmed,  nothing happened, and allowing her to live the life she personally thought was right. Therefore, she did not mention her sickness for four years, she disbelieves that the guru could truly help her. It is not until she is about to die, and there is nothing she can do, did she comes, but even then, she did not fully surrender. She thinks that by offering money, the guru could resolve her karmic debts and prevent them from troubling her. Fortunately, the guru’s mind is pure and stainless. I am not moved, even though the money is presented in front of me; what I only see is her mind. The second time, she came with a larger offering, but I still did not accept it. But seeing her husband’s sincerity, I accepted one thousand dollars, counting it as her offering. Therefore, her good fortune immediately ros,e and she passed away without suffering. Otherwise, a terminal cancer patient can’t die without pain.

The first time she sought an audience with me, I said, ‘Do not cook anymore and go eat at my restaurant.’In fact, I did not want to go bluntly that she was not able to eat anymore. Normally, she wouldn’t go to my Chinese restaurant, and wouldn’t buy Japanese food either; yet if she bought a little bit, she wanted the whole world to know that she bought a lot. The second time her husband came to implore again, I told him: Send her to the hospice ward and do no more treatments. It is to let him know: She is about to die. But if I told him that your wife is dying, he would think Rinpoche is ineffective. He would think, ‘I have made offerings, why wouldn’t she be allowed to live a little longer?’. I am completely aware of your mind; no matter how you scold or criticize me, my heart remains unmoved.
 
I keep wishing and hoping that one day I could save you. Therefore, once she passed away yesterday, I called the family to do a grand prostration. Why a grand prostration? Because this family has always been very stingy. She only took a thousandth of her money to make an offering. I have shared many stories. In the time of  Shakyamuni Buddha, there was an impoverished woman who had nothing to offer. When she saw Shakyamuni Buddha passing by, she laid her only pair of pants at the door, so that the Buddha would not step in mud. Because of this offering, she later became a concubine. However, when she later had wealth and offered it to Shakyamuni Buddha, the Buddha did not accept. It is because she made the offering with a heart of arrogance. This family has also been making offerings with a heart of arrogance.  

I did not accept her offerings, yet I still helped her, let her die in a good way, without any suffering, and with a good appearance. This is your Rinpoche. My mind is pure and stainless. No matter what kind of precepts you violate, as long as you do not leave this Buddhist Center, I will still save you; even those who have left this Buddhist Center, I still save them every day. Therefore, do not think that the guru is what you imagine: a human. If I am a human,I can not cultivate any accomplishment. I am already not a human; I’m possessing this human body just to let you see. If one day I feel that all responsibilities of this life have been fulfilled and everything has been settled, once I make the decision, I will leave, and no one can stop me. 

You should be clear about this passage of the sutra. A guru who is able to help sentient beings, his own heart must be pure and stainless, and so is the one who comes to implore for the Dharma. Do not assume that if you implore for the Dharma in a particular way or seek to gain something, the guru will grant it; if not imploring in this way, the guru might not grant it. Many people spend a long time preparing, thinking carefully, and then they come to see me and speak at length, yet I still disagree. They still think that their eloquence is advanced. Having practiced Buddhism for several decades, I have also seen how the ancient people implore for the Dharm,a which was very simple with just one or two sentences.  For instance, because Venerable Milarepa knows that he is with deep and heavy karmic sins, and that after death he would inevitably fall into hell. Therefore, he simply implored Venerable Marpa to teach him the Dharma that would liberate him from reincarnation in this very life. His request was straightforward and sincere. You, however, talk about lots of stories: who has wronged you, how this happened, how that happened. I normally do not speak with this kind of person. Why?  Because they are with a very heavy mind of hatred. At the end, he will also resent the guru, thinking that the guru failed to help him.  
 
Why did I not accept the offering from this family? Because their minds were filled with hatred and arrogance. Although I did not accept (the offering), I still helped her. You might think that: Rinpoche did not come, how do I know (the deceased) has received his help? If I need to be there in person, then I am not a Rinpoche. When I performed the Phowa, I could accomplish it even from more than two thousand kilometers away. You live in Taipei City, at such a close distance, with just a single thought, I can be there immediately.  Do you still need to perceive the presence of my physical body? There is no need.
 
You have to remember this most important passage from the sutra: ‘With a mind that is pure and stainless ’. Only by abiding by this line can anything be accomplished; without it, nothing can be achieved. Like another disciple who is in end-stage cancer, she earned her money illegally. I did not accept her offerings. Her family loves her very much. Up until now, they have tried every method that is possible to treat her. Yet as the money was gained, so it is spent-the law of cause and effect is perfectly clear. Having Targeted Therapy costs lots of money, and it is very painful. There is nothing that can be done, for she does not possess such a virtuous fate. The guru’s mind must remain pure and stainless. Although she eventually exchanged a piece of gold that her mother had left her and offered it to me, she had not done so earlier—she kept it hidden at home. Only after realizing that I would not accept money did she finally bring forth this gold. I accepted it with reluctance, only so that the fate connection for me to later transfer her consciousness could remain. I am well aware of many matters within her family, yet I do not wish to become involved or to offer opinions, for there are already many who love her deeply. 
 
As one who transmits the Dharma, if upon honest reflection one has not attained ‘a mind that is pure and stainless’, then one shouldn’t ascend the Dharma throne to give teachings. Let me give another example. In the past, when Rinpoche held the Great Amitabha Puja of Transferring Consciousness, there were over twenty thousand participants, and not a single cent was charged. This is a matter that is hard to incline. Suppose twenty thousand people each offered one thousand dollars. (Attendees replied: twenty million.) Good at math. In one day, there would be twenty million. What is the point that I endure such hardship, isn’t it? As such pujas were held thirteen times in succession, that would be over two hundred and sixty million — I could buy many houses. However, no acceptance means no acceptance; no means no!  I also have my own pressures; I have to support so many people, take on so many things, and it’s not easy to persist like this. 
 
To successfully attain pure and stainless, it may be more difficult for the monastics because they become ordained with a purpose. If one becomes ordained not for seeing through life and death, not because in countless past lives one failed to realize fruition, but instead simply hoping to escape suffering in this life and the next, then this isn’t pure and stainless. Therefore, Amitabha introduces us to his Pure Land because he is afraid that for many, the heart is not pure and stainless, and it’s impossible to be liberated from reincarnation; thus, it lets you reach  Amitabha’s Pure Land. If one cultivates the Bodhisattva Path to a certain stage without vowing to reach the Pure Land, then one will simply continue along the path of one’s accumulated virtues. After this life ends, one may come back to this world if one so wishes; if not, one may go to another world. Therefore, the longevity prayer His Holiness wrote for me says‘He abides in freedom, moving among the continents of virtuous fate’. Within this galaxy, there are four continents where human beings dwell. Wherever there is virtuous fate, I will go there. I may not return. Besides, I have decided not to come back to this Earth. Because my fate with this world has been repaid in this very life. I have done everything that should be done. I should go to another place to help those sentient beings. To cultivate to such a degree, without one’s mind not being pure and stainless, there will be many opinions.

Therefore, Shakyamuni Buddha has spoken out on the main point of divine hearing and sight. They are given so that Bodhisattvas who are liberating the sentient beings may have more skillful means to guide and assist them, not for displaying supernatural powers all day in order to gather followers. When you kneel in front of me, my supernatural power emerges. For instance, the disciple who passed away yesterday, previously, when she knelt in front of me, I knew that she could not eat anymore, and was about to die. Isn’t this supernatural power? Yes, it is a supernatural power. However, I did not use this supernatural power to show off, or use it to threaten and intimidate disciples and believers, nor did I use it to seek my own benefits. Its sole purpose is to extend greeted help to sentient beings. Helping the sentient beings does not mean giving them a more comfortable life in the present; rather, it is to help them practice and learn the Buddha Dharma, to be liberated from reincarnation, and to avoid falling into the Three Evil Realms. This is my purpose.   

If you often say that Rinpoch has taken care of your family for decades, as your words are spoken, did you offer all of your income to me? What does “take care” mean in ancient times? It meant that all your food, drink, and shelter are provided by this person, and the money you earn will all be his. You’re still enjoying your own comfortable life? Therefore, do not speak this way anymore. The protection of Rinpoche is not to grant you an ordinary, normal, happy worldly family life. It is to ensure you don’t die untimely, that you don’t lose your limbs, and that in this life you may retain a complete body in order to practice the Dharma. The sutra speaks very clearly that one who has a body with defects can not learn Buddhism. “Can not” does not mean you are not able to; rather, it means that the karmic hindrances are profoundly heavy, and they will impede you. So, do you think that during these decades Rinpoche has allowed you to live comfortably and happily? No. What is preserved for you is the wholeness of your faculties, so that you may learn and practice the Dharma: ears that can hear, eyes that can see, a mouth that can speak, legs that can walk. All of this is for the sake of Dharma practice. For example, if you cannot walk, then you cannot even prostrate before the Buddha.   
 
Many people think: Rinpoche protects us and gives us a comfortable life. Just like the family of the disciple who passed away yesterday, they have this type of concept. She even criticizes things in my store, thinking she understands. Therefore, it is natural that she wouldn’t tell me (about the sickness) later when she was sick. Because she possesses the mind of arrogance. Thus, she sought help from the doctor, thinking that the doctor has a license, and Rinpoche does not. How could Rinpoche understand the matter of this sickness?  All cancers are sicknesses due to cause and effect. If Rinpoche does not understand cause and effect, how could I sit here and teach you the Dharma? It is her mind of arrogance that harms her.    
 
If she had come four years ago, even though Rinpoche could not have prevented her cancer from flaring up, I could have prolonged her life span somewhat enough to give her the time to prepare, so that in this very life she would not fall into the Three Evil Realms. I often tell you: Do not think that Rinpoche will never leave this world. I will definitely. So, while I am here, you have to listen and keep it in mind, do it genuinely, no matter how old you are now. Even if you are studying in Senior high school, university, a master’s degree, or getting ready to fight for your career in the future, all these are merely stages in life, not its final conclusion. Even if you work hard and achieve a good career, it is not related to cultivation. Many people think that working hard to get a good career, they can make more offerings, gain more good fortune, and become better. However, it is not about the amount of money, but it is about your mind; the change of one’s mind is very important.  
 
Sutra: ‘With the consciousness of the divine hearing, he blesses that voice.’
 
The meaning of this line is that after the Bodhisattva possesses divine hearing, he uses the ability of the divine ears, the ability of this consciousness, to bless his voice, so that the sentient beings are able to hear the words he speaks.

Sutra: ‘ All sentient beings are thereby enabled to understand.’

Allow all sentient beings to understand and realize the teachings of the Buddha.

Sutra: ‘There are sentient beings who, upon hearing this Dharma, are able to comprehend and realize it. There are also sentient beings who, though hearing this Dharma, do not comprehend it. Yet, in this very place, they attain the purity of the Dharma Realm.’

Perhaps, some sentient beings hearing the Dharma, but are not able to comprehend and realize it; but Yet, in this very place, they attain the purity of the Dharma Realm.’ Although he listens to the Dharma, he can not understand and does not know the content. However, only if one listens to the Dharma with a pure mind, at this very place, one can reach and obtain the pureness of the Dharma Realm’and it is to obtain pureness within the Dharma-body. The meaning is that the dirty things inside one’s heart are reducing without realizing it. Before, I spoke about when His Holiness speaks Tibetan and I can not understand it at all. But I used a pure and very concentrated mind to listen to the Dharma; this equated to that I entered the state of chanding (Puja Teachings Index 6) to listen to the Dharma. Therefore, I obtain the pureness of the Dharma Realm, and my cultivation can be effective. However, you are not. 
 
You listen to the Dharma with the mind of choosing. Therefore, that’s why I scolded you all for forgetting about the line ‘pure and stainless, one expounds the Dharma to others.’You think that this passage is talking about Bodhisattvas; there is no need to remember. You can tell me: I don’t understand. But this teaching also states that it doesn’t matter if you don’t understand; As long as one listens to Dharma with a pure mind, the Dharma Realm itself becomes purified.. It is not your consciousness to understand this Dharma, but rather your Dharma Realm and Dharma-body, which have long been obscured by defilements, gradually becoming cleansed.. Do you understand now? If you still do not understand this, then it is as though I am expounding the Dharma to a stone.. 

Even if you do not understand the Dharma that I expounded today, you must remain focused. Do not let your mind drift away, do not compare, do not think, and do not  dismiss what I say just because you cannot practice it. If you think like this, you will never attain any results through practice. The Buddha has already told us very clearly: some sentient beings have good root capacities and can understand; some have poor root capacities and cannot make sense of it. But even if you do not understand, it does not matter, as long as you listen attentively, it will definitely benefit you. Rinpoche has taught many times how to listen to the Dharma, but why can you still not learn even a little? Why do you still listen with the mindset of merely seeking blessings and protection? If you cannot understand or accept such basic exoteric theory, then all Dharma will have nothing to do with you forever.
 
Do not think that having learned the Four Extraordinary Foundations of Vajrayana Ngondro means you are actually practicing; you are not! You lack even the most basic thing. You are simply greedy for the Dharma. Having many Dharma methods is useless to you. If you have not reached a certain level, some Dharmas must not be shown to you or even mentioned, because without sufficient good fortune, you cannot bear the weight of such great Dharma. It would only cause problems and bring harm to you. Why have I spent this year mainly expounding sutras instead of transmitting that many Dharma methods? Because I have realized that you truly are not cut out for this.  Still remains like this after taking refuge for more than ten years. I contemplated for a while and found out—this won’t do! If you keep going like this, you’re dead.  Of course, you will be dead anyway. (The assembly smiles knowingly.) If this continues, you will make no progress at all in your practice. Everyone is so superstitious, thinking that Vajrayana is so powerful that it can solve all your problems. I often say: if that were the case, then I would be the first one who did not need to practice. Since His Holiness is my root guru, I could simply recite his Dharma name every day and let him take care of everything for me. Isn’t that so? But it is not! Since it is not the case for me, why should you think it would be the case for you?
 
I urge you to review the Thirty-Seven Practices of Bodhisattvas each night before going to sleep and reflect on yourselves to see where you have gone wrong. How many of you actually do this? Very few! Because all of you think you have done nothing wrong. I often exhort you, as the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows clearly states that every thought and idea generates karma and vices. You are ordinary people; why are your thoughts and ideas considered vices and karma? It is because they are for yourself. Why is it karma? Because whatever you’ve done, whether good or bad, will lead to reincarnation.
 
That is why Rinpoche teaches you to recite the Thirty-Seven Practices of Bodhisattvas at least once every night before going to sleep, introspecting whether anything you did that day violated the Thirty-Seven Practices of Bodhisattvas. If you did, then you are not a disciple of the Buddha, even one violation means you are not! For example, if you showed pride or arrogance toward your guru, then you are not, right? (The assembly: Yes.) Or if you looked down on others, there is a line in  the Thirty-Seven Practices of Bodhisattvas that says, ‘Respect others as you would your guru.’ It teaches you to treat every person, whether good or bad to you, as a guru; all the more so, your actual guru? This has been taught to you! However, everyone refuses to listen, thinking that merely reciting the text would be enough. That is why the ancients said: reciting the sutra is not as good as practicing the sutra. Meaning to put what the sutras say into daily practice.
 
Let me remind you once again: every night before going to sleep, be sure to go through Thirty-Seven Practices of a Bodhisattva and introspect whether today you have shown arrogance or criticized the guru. Even criticizing the things in my shop counts as criticism. You can choose not to come to my shop, but I have also said this: even when a good friend opens a shop, you usually go to visit, yet some of you just refuse to show up in my shop. Once, after being scolded, someone came every day for a month, then disappeared again. You all act like playing others for a sucker. Rinpoche is not angry; I just think you are a very strange bunch of people. It’s like if your father opens a shop and you always eat outside, would he not scold you? Of course, he would. I am not scolding you, but my shop is hygienic and safe, and the food is nutritious. Why do you still just crave flavors and eat outside? Last time, one of the Eight Offering Girls did not listen and,  out of convenience, went to another vegetarian restaurant. Soon she tested positive. She did not tell me where she went; I found out she ate at another restaurant, and because someone nearby was coughing, she got infected. I do not understand why she did not come to my restaurant, which shows that she thought of others first and only then of me.
 
Sutra: ‘Which means both the hearing realm and the realm of wisdom also become purified.’
 
Expounding this sutra today, a Bodhisattva’s divine hearing is not for their own benefit to be powerful. Having divine hearing is also for helping sentient beings to practice, not for their own cultivation. So here it says, ‘Which means both the hearing realm and the realm of wisdom also become purified.’ You may not fully understand the Dharma realm, but the hearing realm should be easier to grasp. The realm of wisdom refers to your own wisdom. If you attentively listen to the Dharma teaching given by a guru whose mind is pure and stainless, listen with focus to a Bodhisattva with divine hearing and divine sight, this can not only purify the Dharma realm for you, but both the hearing realm and the realm of wisdom also become purified. In other words, your ears will gradually encounter fewer negative words, and no one will curse or insult you, because you yourself are becoming purified. Some people always naturally hear unpleasant words all day; this is the result of karma from past lifetimes. Some people in certain environments naturally hear them, which means the hearing realm is not purified: memories in the ears store these things and have not yet been purified. So naturally, in certain environments, they hear people who tend to say negative words. Simply put, if others easily scold, curse, or speak immoral or frivolous language to you, it is because your hearing realm is not purified.  

The realm of wisdom being unpurified means your wisdom is not pure in terms of Śūnyatā (Puja Teachings Index 21). Instead, you think yourself clever and capable, knowing many things, which blocks your practice and prevents you from attaining wisdom. People like this cannot be saved. Why? Because they gradually stray from the right path, and eventually may even be possessed or fall into madness.

Sutra: ‘By means of the purity of the ear realm that I have attained, sentient beings also obtain purity.’

Here, ‘I’ refers to the one who expounds the Dharma. When the hearing realm is purified, then sentient beings also gain purity. This is why, in the Thirty-Seven Practices of Bodhisattvas, we are taught not to speak negative words; as long as you refrain from speaking them, you will naturally not hear them. When your own hearing realm is pure, no one will speak unpleasant words before you. In our practice, the eye, ear, nose, tongue, body, and consciousness are the body, speech, and mind. Especially in the practice of Vajrasattva, the purpose is to help purify the karma of body, speech, and mind. When the hearing realm becomes pure, one also helps all sentient beings gradually attain purity. Therefore, by constantly listening to the Dharma and to a Buddha’s name, your hearing realm will naturally obtain purity.

Sutra: ‘In that hearing realm, one attains skillful liberation.’

Once the hearing realm is purified, one becomes adept in liberating oneself from the world of reincarnation. Why does purifying the hearing realm lead to skillful liberation? Because when the ears no longer hear unpleasant words, curses, or poisonous speech, the mind gradually ceases to generate thoughts of hatred or revenge. Therefore, the purity of the hearing realm is directly related to your future ability to attain liberation. If you speak negative words, your own ears hear them as well. Even if you speak them silently in your mind, your ears perceive them, and the hearing realm is thus impure. When the hearing realm is impure, one remains bound in reincarnation and will inevitably hear harmful speech. Some people, throughout their lives, constantly hear others cursing or reproaching them; this is a result of an impure hearing realm.

Sutra: ‘Through the words spoken, their meanings and concepts, and through skillful expressions to all sentient beings, allowing the sentient beings of the Five Realms, upon hearing the voice of the Dharma, are all enabled to obtain the wisdom of a Buddha. Moreover, within this divine hearing realm, one can achieve the attainment of the Tathagata divine hearing.’

Teaching all sentient beings about the meanings of words and their concepts, addressing all sentient beings with skillful language. Through skillful expressions to all sentient beings, allowing the sentient beings of the Five Realms, upon hearing the voice of the Dharma, are all enabled to obtain the wisdom of a Buddha. Here, ‘Five Realms’ refers to beings other than those in the Hell Realm. Why is it not said ‘the Six Realms’ but only five? Because the suffering of beings in Hells is far too intense. Unless a Bodhisattva manifests  Nirmanakaya (Puja Teachings Index 9) and personally enters hells, those in the Hell Realm cannot hear the Dharma. As Bodhisattva Ksitigarbha vowed: ‘I shall never attain Buddhahood unless and until the hells are empty; if I do not enter hell, who else will?’ Beings fall into hell precisely because their karmic connection with Buddhas and Bodhisattvas has been cut off. Once fallen into hell, to hear the Dharma again is nearly impossible, for there is no longer a fate that would allow it.

Why is it that when we are in performance of the Dharma, we ring the handbell and beat drums, and in the Monastery, we strike the bells and drums? It is to let the sound reach the hells, giving the beings there a brief moment in which their heavy karma is paused, so that they may hear the Dharma and mantras. Thus, when we ring bells and beat drums during performance, it may appear majestic, but in truth, it is not for display. Rather, it is to allow beings burdened by heavy karma to have a brief pause in mind. In that instant, the pure Dharma can enter. The purpose is not to grant them immediate liberation from the Hell Realm, but to shorten the time they must remain there, enabling them to leave the Three Evils Realms earlier to learn the Dharma. For this reason, every meritorious Rinpoche prays, imploring that the negative karma of beings in the Three Evils Realms may quickly be purified, so that they can take rebirth in virtuous realms and learn the Dharma.

Therefore, in order to let them hear the Dharma, it is not the case that simply reciting the sutra can allow them to hear, nor is it that by dedicating merit or good fortune to them every day, they will automatically hear, for they cannot come out. In popular folk beliefs, it is said that during the seventh lunar month, the ‘gate of the Underworld’ opens, but in reality, such a gate can never open. Nowhere in any Buddhist sutras is such a thing mentioned. If it were truly the case that the ghost gate opened only during the seventh month, allowing ghosts to come out and receive offerings, then who would willingly return once they had left? Ghosts are hard to capture. According to the sutras, ghosts are lighter than smoke. The smoke from burning incense is already so light that it is almost invisible, yet ghosts are even lighter than that, with almost no form at all. Unless they themselves want to manifest a visible appearance to show you, they cannot be seen; even if they pass right beside you, you will not perceive them.

Some people, when they feel there are ghosts somewhere, hide under a blanket, thinking that the ghosts will not be able to see them. But this is mistaken, for the ghost could just as well be under the blanket with you. (The assembly laughs) Ghosts can pass through any place, with only three exceptions: the Dharma throne of Shakyamuni Buddha, a woman’s womb, and the Viśvavajra. Thus, pasting charms on the door is useless, for a ghost could simply enter from another place, even from beneath the ground. This is why, when we perform Dharma practice, we must protect all directions without omission. Many folk beliefs are quite absurd. For instance, people say that in the seventh lunar month, the ghost gate opens. But if I were a ghost, would I really be so obedient? Would I come out and then go back again? If someone managed to capture me, then perhaps. After all, to become a ghost is already the result of greed, hatred, and ignorance. If released, a ghost would surely escape. Why would they wait around for you? Such ideas are impossible and are merely the superstitions of folk beliefs.

Allowing the sentient beings of the Five Realms, upon hearing the voice of the Dharma, are all enabled to obtain the wisdom of a Buddha. Moreover, within this divine hearing realm, one can achieve the attainment of the Tathagata hearing ear. After the beings of the Five Realms hear the Dharma, sooner or later, they will awaken and enter into the Buddha’s teaching. And within all divine hearing realms, one will achieve attainment and then acquire Tathagata divine hearing.

Sutra: ‘Moreover, therein the mind is free from chaotic thoughts. This is called the Bodhisattva-mahāsattva’s perfect completion of the wisdom-merit of the divine hearing.’

After attaining the divine hearing, there are no longer scattered or disorderly thoughts. This is what is meant by the Bodhisattva-mahāsattva’s perfection of the wisdom-merit of the divine hearing. Once the divine hearing is attained, one does not casually listen to any sound; one hears only when one chooses to hear. If one does not want to hear, it remains unmoving. When it is unmoving, the mind itself does not move, and thus no chaotic thoughts arise.

Last time, I mentioned to you all that in the past, when I was in chanding (Puja Teachings Index 6), I once used the wrong method and caused my hearing to stop. This is somewhat similar. I did not have divine hearing, but I could suspend the consciousness of hearing sound, so that I heard nothing at all, not even the minute sounds of atoms and molecules colliding in a vacuum environment. In other words, it is possible to train ourselves to cease a particular consciousness from functioning. However, the divine hearing is not about making the ear-sense or auditory cognition stop functioning. Rather, it is about keeping it unmoving. In that unmoving state, no external messages are received, and so the mind does not become scattered. For example, when you are chanting mantras, if a small sound occurs beside you and you immediately turn your head, that is a sign of the ear being distracted. But if your chant has gained some degree of stability in chanding (Puja Teachings Index 6), then no external sound will disturb you.

Sutra: ‘Furthermore, Sariputra, what is the Great Bodhisattva’s (Great Bodhisattva’s) knowledge of others’ minds, and how is the perfection of the wisdom-merit?’

Here, it mentions mind-reading. With the power of mind-reading, one can know what others are thinking, what point of view and intentions are present in their minds. For example, as I mentioned two weeks ago, there was a disciple who spoke at great length when I mentioned helping her daughter. I said: ‘You merely do not want to come. You are too lazy to come, and also too busy.” Later, she herself admitted that she had actually just been too lazy to bring her daughter. Many people do not believe that Rinpoche has such small abilities, thinking perhaps they can conceal things from me. But if I remain unmoved, perhaps you can; yet once my mind stirs and I want to know something about you, I can generally know it. It is just my decision to check it or not. Thus, being my disciple can be unfortunate, but it can also be a fortunate thing. (The assembly responds: ‘Yes.’) It is unfortunate, because it is not so easy to deceive me. But it is fortunate, because Rinpoche can teach you the authentic Dharma. Sometimes when you deceive me, I deliberately allow it, so that you feel a small sense of accomplishment, thinking, ‘Ah, Rinpoche has been fooled! How clever I am!’ In time, however, you will come to know for yourselves whether you were truly clever or not.

Sutra: ‘Sariputra, this Bodhisattva-mahasattva (Great Bodhisattva), with regard to all sentient beings in all the worlds throughout the ten directions without remainder, knows the thoughts they held in the distant past, as well as the thoughts they hold in the present. Moreover, he can fully comprehend the various mental states of beings in the past—their coarse causes, subtle causes, and the various conditions of their consciousness.’

I am not as great as that; I am just able to know. All sentient beings in all the worlds throughout the ten directions without remainder. Here, it means that when a Bodhisattva has attained mind-reading, he can perceive what beings in all the worlds of the ten directions thought in their past lives, and also what they are thinking in their mind in the present. Moreover, he can fully comprehend the various mental states of beings in the past—their coarse causes, subtle causes, and the various conditions of their consciousness. He can discern the coarse causes and the subtle causes and their past mental state; every kind of thought can be known. That is why, sometimes, I may analyze your mind in great detail. It comes from this line. Sometimes you yourself are unaware of it.

Sutra: ‘Or this sentient being has the supreme cause of mind; or this sentient being has the middling cause of mind; or this sentient being has the lowest cause of mind.’

Here, it is saying that the mind a person has when practicing.  The supreme cause of mind means whether one implores for the Dharma with the utmost respect and sincerity, or perhaps with a middling cause of mind, or with the lowest cause of mind.

Sutra: ‘Further, the rooted nature of this sentient being reaches attainment through making offerings (Dānapāramitā).’

This sentence states clearly that ‘rooted nature’ is the original nature of one’s virtuous roots for learning Buddhism, which ‘reaches attainment through making offerings.’ Is it because Rinpoche wants to scold you all the time? I don’t mean to ask for money on purpose, but these are Buddha’s words and teachings. You all know that I often reject money. Yet you still live in disbelief and hold onto the thought that you must set aside funds for your own funeral arrangements or keep certain funds for other specific purposes. From the point of view of mundane dharma, this is all understandable, nothing wrong indeed, but from the point of view of cultivation, it’s not right. I read a biography in the past that said, as long as one believed in Bodhisattva Avalokiteshvara, you would not go hungry, have no clothes to wear, or be unhoused. You do not believe in Bodhisattva Avalokiteshvara, each of you worry about what would happen to you in the future, but it’s all understandable, that saying that if man take no thought about what’s distant, he will find sorrow near at hand, is correct, but this sentence here says: if you want to practice well and gain virtuous root, you must be in attainment with your offerings. 
 
To be in attainment with one’s offering is not about how much money, but rather you are making offerings with sincerity, asking for nothing in return, and with a compassionate heart. If so, your root capacity will continue to rise. Rinpoche has already demonstrated how to make offerings; once you hear of the opportunity and know that it should be done, you would absolutely do it. You constantly count your pennies; this is for food, this is for that, which is all understandable. Humans cannot live in this world without saving some money for themselves. However, contrary to the norm, the aspect of cultivation speaks of such matters. It isn’t that one must make offerings with all of one’s money, but rather, when one should do so, at the very least, one should take out a quarter of one’s money as an offering; this is the minimum.  

His Holiness has also publicly announced that I offered over 16 million US dollars, which was seven or eight years ago, counting only the offerings that His Holiness knew about, handled, and accounted for. After that, I made offerings successively, and that is why I can attain the minor achievements today. I am not a celestial being who fell from the skies; instead, I have truly practiced to attain achievements in this life.  But isn’t it odd, I was already doing what the sutras teach before reading them. Perhaps I have already done so in my past lives, so I am definitely reincarnated as well.   

Sutra: ‘The rooted nature of this sentient being reaches attainment through abiding by the pure precepts (Śīlapāramitā).’

The rooted nature of sentient beings is definitely in attainment with abiding by the pure precepts. If I hadn’t abided by the pure precepts in my past lives, I would not be able to attain achievements in my practice this life. You constantly break your precepts and make mistakes because you did not practice the pure precepts in your past lives, and thus, your root capacity is not in attainment in this life. Rinpoche ceaselessly pushes you to abide by the precepts, so that even if you might not attain achievements or transcend life and death in this life, in your next life you will reach attainment with this root capacity, and at the very least you will save a lot of time when you are reborn in Amitabha’s Pure Land. Do not think that it is fine to practice slightly less in this life. Rinpoche will definitely transfer your consciousness; this is my vow; however, I do not guarantee a comfortable life in your next incarnation. If you do not practice in this life, I cannot do anything about you; all I can do is give you another chance and see if you will practice in your next life. If you practice in your next life, you will gradually progress. However, if you do not act immediately in this life and continue to wait, only thinking of Rinpoche when you are on the verge of death, and finally make offerings then, it may be too late. There will be no time for you. I am not the one who refuses to give you time, but you are the ones who refuse to give yourselves time.

What is the point of having money? What is the point of keeping your money? When the time is up, you still have to go; you only keep some money for your children. What’s the point of having so much land and not selling or offering it? Although one knew that I was building a monastery, one still refrained from making offerings. The disciple who passed away yesterday had a piece of land where she was planning to build a villa for her entire household. Could you say that she had no money? Indeed, she had money. I am not envious of her money, nor do I need her to give me any; instead, if you can do it, do it quickly. If you cannot do it, I will not force you to do so. You know that many of these people have no money, and I took charge of things. I made arrangements and paid for their funerals. Rinpoche takes care of (the livelihoods of) a lot of people, including the one who just left. When her husband died, I paid for his funeral, and afterwards, I paid for her child’s education every month.  And yet her heart changed when it did, which means that she had no virtuous roots. Rinpoche only tries his best to do what needs to be done.

Sutra: ‘The rooted nature of this sentient being reaches attainment through forbearance (Kṣāntipāramitā).’

Having practiced forebearance in past lives, one’s route capacity will be an attainment in this life. Forebearance is not refraining from anger when others beat you or scold you, but rather the most difficult to bear and endure wealth. For instance, the entire family of the disciple who passed away yesterday was not willing to make offerings when they were wealthy. Some people struggle to endure when they become famous and wealthy. They believe that there is no alternative; otherwise, there would be no business. Otherwise, there will be no title or position if they don’t do this. Something will happen if they don’t act a certain way—this is being incapable of endurance. If you have cultivated in past lives, you will naturally be able to endure. 

I have told you before that once someone was about to sign a deal with me, and he told me that if I drank a glass of beer, he would sign; I refused. I would not partake in this deal. A long time ago, someone sought out a deal for me, but they informed me that I would have to pay an additional commission to the other party. I said I wouldn’t do it. Since this money came from me, but was added to the buyer’s cost, I refused as a result of forbearance. Many people would say, ‘Do it. What’s the big deal?’ Nobody except the middlemen knew; he wanted a commission and made arrangements, and it wasn’t even from my own profit. For instance, if I were to sell something for $5, I would only have to add an extra $1. Who wouldn’t do it? Those of you who have done business or work for other companies have all done such things, but I would not do such a thing; I would rather not make the money. I do not know why I was so sure about not doing the deed, but it was because I was not greedy, and I endured.

Do not think that Rinpoche is greedy about money; having developed this habit, I returned a significant amount of money once I became Rinpoche. I refused $20 million, and I declined $1 million; that’s how I trained myself. Because I practiced endurance in my past life, I have attained it in this life. Once I reached attainment upon becoming Rinpoche, the power of forbearance is great. I would never destroy Buddha Dharma for the sake of fame or wealth. I would never compromise for fame, wealth, or anyone. I will never employ Buddha Dharma according to anyone’s own ideas to help them.

Whatever great official you might be is your own business. For instance, in the past, there was a very important governmental official, a minister of a department. Before he became that minister, I saved him and resolved his lawsuit. Because I told him very clearly what to do and where to find the proof, nothing happened to him. Once he became a minister, he was completely different. He died of cancer, and after that, his family did not come to plead on his behalf. Some of his subordinates are still here. From the point of view of my business, I should at least pay my respect to this kind of minister, to see him more, give him some help, and tell him Rinpoche will help you practice the Dharma and so forth. If he gave me the slightest bit of information, I could immediately make money, but I would never do such a thing. Even if it were a business that required no cost, I would still not do it. Why?  If he isn’t going to learn Buddhism, whatever minister he might be, he has no wisdom, and without wisdom being an official was merely his good fortune, and merit, but has nothing to do with me.

Therefore, many government officials come here, but eventually leave because they have been habituated to being an official and being held in high esteem by everyone. They get uncomfortable about coming here and becoming equal to others. The longer you have been an official, the more painful it will be, and they would rather go back. I have propagated Buddha Dharma here for over 20 years. The fastest ones to leave are usually those who have been officials before, as they are accustomed to that kind of lifestyle. They are always the ones calling the shots. They do not need to listen to other people; they think that attending puja is just to humour Rinpoche. However, I find humouring to be cheap. Therefore, forbearance is essential.

There was once a nurse-disciple of mine who was being transferred to the delivery room. She came to ask me whether she could be assigned. I asked her what was performed most often in the delivery room. Abortions. After thinking about it, she still went, just for an extra couple of thousand dollars. She did not believe in me and said that it was the doctor who performed the abortion; she did not; she was just helping on the side; this is collective evil karma. Some people want to make more money, but Rinpoche is so strict, so they decide to leave to make money first. This is refraining from practicing forbearance. Having not practiced in the past life, nor in the current life, the slightest bit of temptation would cause you to leave. Some people could no longer bear it and left. That is the lack of forbearance.
 
If you’re unable to endure in this life, it means that you have not practiced in your past lives. Therefore, you must practice in this life. As long as the guru has not done anything to harm your life, nor has he done anything else, why can’t you endure a bit? Some people leave because they have lost face. I could buy him some ‘face’ (tissue). ( This is a Chinese pun since the Chinese word for ‘face’ sounds a lot like the word for ‘tissue’)
 
Sutra: ‘The rooted nature of this sentient being reaches attainment through diligence （Vīryapāramitā）.’
 
 If one’s virtuous roots are great in this life, he is in attainment with his diligent practices from past lives. Diligence is not defined by doing a lot or reciting a lot, but instead it is to do things right and to listen and abide by the words of the guru and the Scriptures, and not invent one’s own methods.

Sutra: ‘The rooted nature of this sentient being reaches attainment through chanding (Puja Teachings Index 6)(Dhyānapāramitā).’

If you had practiced chanding (Puja Teachings Index 6) in past lives, your heart would naturally not get agitated or perturbed easily, nor would you be prone to impulsivity and irritability; you would face matters very steadily.

Sutra: ‘The rooted nature of this sentient being reaches attainment through incomparable wisdom (Prajñāpāramitā) (Puja Teachings Index 20).’
 
Once he has attained wisdom, all of his actions in this life will not part from the wisdom of Buddha Dharma.

Sutra: ‘The rooted nature of this sentient being originates from great maitri (Puja Teachings Index).’

The sentient being’s root capacity for cultivation in this life originates from great maitri. I have spoken about compassion to you all, and the first character in the word compassion is ‘maitri’, meaning to give your own virtues in exchange for the negative parts of the sentient beings. Therefore, as a Rinpoche, I do many things each day and exchange my merits for the suffering of sentient beings. Perhaps you feel nothing, but indeed, there was something. For instance, the disciple who shared before the puja today said that I had taken care of her for over a decade. Based on what? I have exchanged my merit for her sufferings, but did she make offerings? No. In the future, I will need to write a receipt each month detailing the number of family members I cared for and the amount per member. I should take it accordingly. You have no heart! You think that you can make me happy by saying a few words, but if so, it means that Rinpoche has not practiced forbearance. I examine you according to whether or not you have done what’s expected, and whether or not you have practiced accordingly. Taking care of your family is for the sake of letting you live comfortably, but instead, to help you transform from a human being into someone practicing the Bodhisattva path. If you don’t listen, you are still superstitious.
 
If I were to take care of you, I would write a receipt. Don’t you have to pay to see a doctor? (The assembly replies: Yes.) Don’t you have to pay for medicine? (The assembly replies: Yes.) Must I take care of your entire family because you give me a few thousand NTD or 10,000 NTD each month? What good is in that for me? Are there such good deals? There’s only one thing you can give in exchange— learn Buddhism, otherwise there’s nothing you can exchange for my care because I have vowed to the Buddha and Boddhisattvas to take care of the practitioners. If you don’t practice and don’t abide by my words, what’s the point in taking care of you? I have no such abilities to take care of you.

No matter how hard I teach you, you never listen. You think that reciting a couple of thousand times is cultivation, and attending the puja is cultivation. Do you think you have bought everything that was asked of you? No, you must follow the Six Paramitas one by one and examine yourself with the Thirty-Seven Practices of Bodhisattvas each day. You’re not permitted to stop; you cannot stop. There is no direction or chance for you to stop. You think that nothing happened today, so you don’t need to read, and you went to sleep. It’s too late today. It’s all right. I’ll read it tomorrow. A lot happened today, and I have already completed my practices; this is one less thing to do. In learning Buddhism, one must cultivate the habit of continuous self-examination and self-supervision, and never be too easy on oneself. Do not think that you are a good person, a Buddhist. Do not think that you have been very diligent in learning already. If you were so attentive, you would have risen to the level of a Rinpoche to do what I do.

Initially, when I entered Drikung Kagyu, many people were opposed to the fact that His Holiness was training and promoting me; some even asked His Holiness why. But His Holiness disregarded them and continued. Why me? I practiced continuously, ceaselessly, and diligently. Of course, your purpose is not the same, nor do I ask you to do what I do; otherwise, there would be too many Rinpoches here at the Glorious Jewel. What to do with so many Rinpoches and not that many believers? To become a Rinpoche, one needs to possess good fortune from past lives; only then would believers come to him in this life. Did I ever advertise? No.  Did I air commercials on television? No. Did I hold up a sign by the roadside? No. Did I tell you how much reward money you would get for each person you introduce? None of the above. Where do the believers come from? I don’t know, it’s all fate from past lives. Whether the fate is long or short, joyful or not joyful, all is a type of fate. The fate one creates with the Buddhas and Bodhisattvas exists for many lifetimes; it does not cease. Even if you leave, say things about the guru, this fate will still exist because my fate towards sentient beings is always virtuous.   

Many years ago, when I had a car accident, someone kept slandering me on TV, but I told everyone not to do anything about him. I told the Dharma Protector that the first person I would help when I attain Buddhahood is this person, and the whole matter instantly disappeared; the television stopped broadcasting the incident, and no one said anything anymore.  Many people believe that learning Buddhism is a great piece of work, but no, it’s about your heart and your vow power.  Many people think that you have to learn a lot of different Dharmas, and recite a great deal each day, and when Rinpoche bestows another Dharma text upon him, he gets another Dharma, but that’s completely wrong. Without fulfilling the root foundation, you could not attain achievement even if you had one thousand Dharma texts. To be honest, I could not read all the scriptures of the Drikung Kagyu tradition in my entire life. You might ask, hasn’t Rinpoche learned? Indeed, I have; I would not be able to help sentient beings if I had not learned anything. 

For instance, there are at least 50 yidams in the Drikung Kagyu tradition, but you could not practice all 50 in this entire life. To practice a yidam, you must first receive empowerment; upon receiving empowerment, you must undergo retreat for at least 2 to 3 months. With 50 yidams and taking two months each. It would take up to 100 months to practice all 50, which means retreating for eight years and four months. Could you do that? That’s impossible. Therefore, 50 yidams are given based on which yidam each sentient being has fate with. With fate, you would receive empowerment in this life; otherwise, it’s impossible. I am aware that there are 50 yidams, and yet I have not received empowerments for all 50. However, 50 of them exist, and they are given based on the fate of sentient beings.

Teachings from the Ratnakuta Sutra focus on developing your capacities. Do not think that you are practicing, because if you are not deeply rooted, the tree cannot grow. If you want the tree to grow, its roots must grip the ground and develop deeply.  Meaning, you must listen and abide by these words; otherwise, Buddha would not say such words to us. Buddha would not tell us that all of one’s attainments in this life are a result of past practices, once one’s root capacities have reached attainment in this life. You will see what Won can practice.

We still need time to relax and give ourselves time to rest, but we must make an effort each day to practice Buddhism. We cannot wholly depend on the Buddhas, Bodhisattvas, the Dharma Protectors, and the guru; we must work hard ourselves. We can only lead you, guide you, teach you, and give you direction, but to those who do not practice at all, I know not what to do with you, and I cannot change your Karma. At most, before you die, I may be able to employ some means to lessen the suffering you must endure during the process of death, but that alone is worth a lot of money. Who doesn’t suffer before death? It is impossible to die peacefully, especially in the final stages of cancer. You can ask the doctor. Dr. Hsie, who has seen many dead people, tell us about it.  
 
 (Doctor-Disciple Hsie: Reporting to Rinpoche and fellow Dharma Brothers, cancer is a disease that doctors cannot comprehend. The process is what everyone can imagine: chemotherapy, target treatment, operation, radiotherapy, afterwards, when one’s organ tissues are all injured, the body itself is also damaged, and the process of death is very unbearable. I have seen patients, even those who receive morphine or any other drugs, still suffer greatly. Some cough up blood, some have liquid and blood oozing out of their bodies, suffer from edema or respiratory failure, or even have nightmares in their sleep; it’s really beyond words. We could only feel saddened upon seeing them, but we cannot truly help them. It’s challenging to describe that process of pain and suffering.)

Therefore, regarding this disciple who made offerings in the manner of squeezing toothpaste: although she did not practice and learn Buddhism diligently in this life, because she has continued to attend pujas, and continue to come here, she has still accumulated some minor, good fortune, and before death, she had an epiphany, and still came to Rinpoche, so, she could be helped in the matter. Therefore, it must begin with a cause; I cannot help someone who came out of nowhere. If she did not attend the puja and left my Buddhist center, renounced her refuge with Rinpoche, but suddenly came back and pleaded, it would be useless. Since she has continued to come, despite not practicing perfectly or thoroughly, at least she has made an effort; it is better than doing nothing. You are all like this right now. However, you should not wait and come to me in the way she did. Rinpoche is already 78 years old, and in a few months, I’ll turn 79; there isn’t much time left. Do not think that Rinpoche will definitely live a very long life, and hope that Rinpoche will be healthy. My kind of health can be withdrawn at any time I want. I can renounce it whenever I want.

Currently, as I have some unfinished business, I continue to sustain my physical body. One day, when I have seen through everything and have completed all matters perfectly, I will leave. I have constantly urged you not to treat Buddhism as an extracurricular activity or something to give you a good mood. Do not think that you learn Buddhism because you are unable to fulfill your own wishes, and you require Rinpoche to help you accomplish them. The above is all wrong. You have seen various occurrences at the Buddhist center. Such things do not only happen to this particular disciple. It will also happen to you. You must adjust your mentality, as I cannot change it for you, nor can the Buddha and Bodhisattvas. We can only continue to advise you on what to do, but you yourself must take action.
 
The next part is also a very special aspect of Buddhism. 
 
Sutra: ‘This sentient being, by attainment through the power of fate, is reborn in a superior, noble family. Further, his mind is pure instead of his skill.’

One can perform a skill very well, not because of one’s competence, but instead because one’s heart is pure. With a pure heart, what you can create will be different. In other words, if a chef’s heart is pure, the food he cooks will be delicious. It’s the same meaning. I will leave off here so that you can understand that you are the main character in learning Buddhism, and Rinpoche is your teacher who guides, helps, watches over, spurs, and teaches you. But I am not practicing on your behalf. It is not I who is practicing, but rather you are practicing. If you learn Buddhism while holding onto your old habits, there’s nothing I can do.

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Updated on September 3, 2025