His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – September 7, 2025

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded on the extended version of The Four Extraordinary Foundations of Vajrayana Ngondro of Drikung Kagyu, and Gongchig (dgongs gcig, The Single Intention) by Lord Jigten Sumgon.

After Rinpoche ascended the Dharma throne, he instructed the monastic disciple to lead the assembly in reciting the Refuge Aspiration Prayer, the Sevenfold Offering Prayer, the Sutra of Recollecting the Three Jewels, the Prayer to the Eight Noble Auspicious Ones, and the Thirty-Seven Practices of Bodhisattvas. Then, Rinpoche recited the Great Six-Syllable Mantra. Rinpoche’s sacred body and the Mandala emitted a golden light, his compassionate Dharma voice resonated profoundly and majestically, like the natural sound of heavenly drums, reverberating through the ten directions. All deluded thoughts of the assembly are dispelled, afflictions are pacified, and thus with serene minds they receive Rinpoche’s incomparably wondrous Dharma teachings.

Then, Rinpoche bestowed the precious teachings of the Buddha Dharma.

Before expounding the Ratnakuta Sutra, let me first say a few words about the Dharma text I have in hand. The Four Extraordinary Foundations of Vajrayana Ngondro you are currently practicing are in an abbreviated form; this one is the comprehensive edition from the Drikung Kagyu lineage, which features more detailed visualizations, practices, and supplications. Some verses within these visualizations, practices, and prayers hold particular significance. In China, the study of Buddhism has been centered on the exoteric teachings. Regardless of whether one has already taken refuge, before or after taking refuge, the general principle we accept remains the same:  accepting the Dharma, the Buddhas, and Bodhisattvas. The master’s role is to instruct us in reciting the sutras, but we still need to recite them by ourselves. While there is nothing inherently wrong with this method, if one relies solely upon it in this lifetime, the likelihood of achieving liberation from birth and death is minimal, and enlightenment is essentially unattainable. Of course, in ancient times, some monastics did achieve enlightenment, but such individuals were extremely rare, and even fewer were able to bring benefit to both themselves and others. The problem lies in the absence of guidance from the guru. The sutras constantly speak of the original teacher, the guiding mentor, Shakyamuni Buddha; this means that Shakyamuni Buddha is our teacher, who propagates the Dharma. But the issue is that we lack the good fortune and fate to hear the Dharma directly expounded by the Buddha himself.
 
According to historical accounts, when the Buddha delivered his teachings, there were no recordings or written records. Only after the Buddha’s parinirvāṇa did five hundred arhats come together and, utilizing their supernatural powers, record the words the Buddha had spoken. Initially, these teachings were written in ancient Indian languages and subsequently translated into Chinese. Whether the content is entirely identical to what Shakyamuni Buddha initially spoke remains uncertain. Over more than two thousand years of translation, printing, and possible transmission errors, many circumstances have arisen. Tibetan Buddhism emphasizes the importance of lineage transmission, passing teachings down through generations. Within each order, the primary responsibility of every throne holder is to review and correct the Dharma texts of the lineage. For instance, my root guru, His Holiness the Drikung Kyabgon Chetsang, has devoted much of his life to locating and correcting the original Dharma texts of the ancient Drikung Kagyu tradition, filling in many missing sections.

Esoteric Buddhism is primarily based on sutras, and for those outside these teachings, understanding them can be difficult. Tibetan Buddhism, however, encompasses all aspects of Esoteric Buddhism and Vajrayana. A distinct feature of Tibetan Buddhism is the necessity of relying on a meritorious guru. ‘Meritorious’ here refers not to morals or fortune, but specifically to merit. Whether or not a guru possesses merit is evident.

In this Dharma text, there are several lines that modern Buddhist practitioners generally fail to uphold. Two sentences state that whatever the guru says is like the sound from the Brahma realm. ‘Without obstruction’ means the guru’s words are unhindered and bring benefit to both mundane and transcendent paths. Possessing the lion’s roar, the sound of the lion’s roar, means that when his words are spoken, they carry a shocking power. Some people think it is being scolded, some think it is being spoken of, but when the guru speaks, it is certainly in this way.
Do not assume that merely taking refuge and learning Buddhism means you are no longer practicing as a non-Buddhist. In reality, 90% of people learn Buddhism in ways that are not truly aligned with Buddhist principles. For example, yesterday, a disciple who had taken refuge for 18 years came to implore for blessings to strengthen her resolve to be reborn in the Pure Land. Although this may seem appropriate, it overlooks a crucial point I have repeatedly emphasized during pujas— to aspire for rebirth in the World of Utmost Bliss continuously, should we not? (Everyone responds: Yes!) The dedication we recite at the end of each puja is also to aspire for rebirth in the World of Utmost Bliss. But who is supposed to cultivate this aspiration? (Everyone responds: Oneself.) This demonstrates that the disciple did not sincerely aspire for rebirth, nor did she consider her own mortality until faced with serious illness. Only when death appeared imminent and she felt powerless did she beg for the opportunity to go to Amitabha’s Pure Land. She neglected this aspiration while she was healthy and only sought it when it was almost too late. While the guru can perform the transfer of consciousness (phowa) for you, you will lack the qualification to be reborn in the Pure Land if you have never truly aspired for it in this life.
The Amitabha Sutra speaks very clearly: ‘(One)must not lack good fortune, merit, and fate’. If in your daily practice and vows you have never plead it, but only when you realize that you cannot make it anymore, then you come to plead—on what grounds should I help you? Eighteen years of not listening. Not accepting what the guru has taught, living an ordinary worldly life, and only when the time comes do you come to implore—this amounts to being a non-Buddhist; this is an inverted view. Pleading for blessings,good health—these are non-Buddhist practices. In every puja, I have exhorted you to seek rebirth in Amitabha’s Pure Land, to seek liberation from birth and death. The blessings of all Buddhas and Bodhisattvas, Dharma protectors, and even the guru, will certainly reach you, yet no one listens. After twenty to thirty years of scolding, still someone comes again asking for blessings to strengthen her resolve to seek rebirth in the Pure Land. But in truth, whether it is firm or not is for oneself to decide. Just like in my own life of practice, it is up to me to decide. His Holiness has transmitted to me so many Dharmas—if I do not decide (to practice), of what use is that? They do not listen when spoken to, they do not heed when instructed, and only when something happens do they come to request Rinpoche’s blessings. 

When you think that the guru’s words are scolding you, then you have not paid homage, and you will not receive blessings. The guru’s mind, thoughts, and everything he thinks are like the void itself, without defilement. In the ākāśa, there are no stars, nothing at all. Void is without defilement; it is your own mind that is defiled, and therefore, you feel that the guru’s words to you are wrong. The words of the guru will undoubtedly bring you happiness in future lives, and will make you clearly see that what you are doing is wrong. Śūnyatā (Puja teachings index 21) being without discrimination means that the guru’s mind is entirely for the benefit of sentient beings, not for seeking his own gain. Liberation is the peaceful abiding of all virtue—one must even be liberated from the good paths, and abide in rebirth in the Pure Land, in liberation from birth and death.

The guru’s mind is to help sentient beings attain liberation from birth and death, not to seek his own fame or benefit. The guru is the Buddha, and also the Dharma, but you draw a clear distinction, thinking that once I step down from the Dharma throne, I am no longer Rinpoche, that when I speak about your daily life, I am not Rinpoche. The guru’s work never rests, twenty-four hours a day; only the roles appear different, but it is you who makes distinctions. Why don’t you listen? Because of such discrimination. You think that when I am at home, doing business, or driving, I am not Rinpoche, and only when on the Dharma throne am I Rinpoche. This is your way of thinking, and so you only receive the blessings for those short two hours, and nothing at other times, because of your discrimination.

Why do many people refrain from going to my shops? It is because of distinctions! They think I am just doing business. Since it is my store, do you think it has blessing power? (Everyone replies: Yes.) Some clever people are afraid of spending money or traveling far, so they do not go. It is not about making money off of you, do not misunderstand, I cannot be with you twenty-four hours a day, so I can only think of ways to give you more opportunities to be in contact with me. Now you are very skilled: on Monday, the Dongfeng store is always full, but on Tuesday, Wednesday, and Thursday, there are hardly any people. I am about to change the days (Everyone laughs). Do you think that you only receive blessings if you see me, and if you do not see me, there is none? Have you seen the Bodhisattva? Why do you think the Bodhisattva blesses you? It shows that seeing is not necessary—it is his mind. Every day when I practice the Dharma, I bless all my disciples who have taken refuge. Therefore, when giving refuge, I say to draw close to the guru—not that you have to see me every day, but that you have the opportunity to engage with all the guru’s activities. So, why don’t you follow instructions?

If I ascend the throne, you only get to see me for four weeks in a month. Each week, just two hours. You usually don’t see me because you don’t make the effort to see me. You all wait for Monday, but my shop is small and cannot fit everyone. You sit there, watching me not leave, and everyone else does not leave either, so the next group of customers cannot enter. Do not make things difficult for me like this (Everyone laughs). Even though you know people are waiting outside, once your food is finished, you should leave and let others come in. Instead, you stubbornly refuse to leave, and when I finally go, everyone scatters like birds and beasts. Absurd!

The Dharma text clearly states that one should not disrespect the guru, as the guru represents all Buddhas and Bodhisattvas in expounding the Dharma; he is the embodiment of the Buddha Dharma. Even if you think he is living as a layperson, his lay life is not the same as yours—his mind is not the same as yours. So, when you think that Rinpoche is just an ordinary person when he descends from the Dharma throne, you are essentially saying that I am not Rinpoche. Rinpoche practices constantly, twenty-four hours a day; even while sleeping and dreaming, he is practicing. When you have such discriminating thoughts, the blessings you receive are very limited. For example, the disciple who took refuge 18 years ago and came yesterday to seek blessings had discriminating thoughts. She believed that when I left the Buddhist Center, I am no longer Rinpoche. Therefore, she did not understand what I said, did not visit my places, and thought participating in the pujas was sufficient.

A guru is also a sangha, but a guru is not necessarily ordained. As long as one is a meritorious guru, they can be either a layperson or a monastic. The only difference is that monastics are required to observe the monastic precepts, whereas lay gurus are not; all other precepts remain the same. Practitioners of the Vajrayana or Bodhisattvayana primarily follow the Bodhisattva precepts and are not necessarily required to take the monastic precepts.
 
Everything you receive today comes from the guru; do not think that your salary is solely because of your work. It’s true that without working, there is no salary, but would things go so smoothly without the guru’s blessings? Some people calculate and manage their offerings very carefully just to give a little. Yesterday, a disciple who has taken refuge for eight years came to repent because their child fell ill. He thought that life had been going very well, everything was smooth, but when the child became sick, they felt there was an obstacle and that it must be their own fault, so they came to repent. Does that mean one does not need to repent if the child does not fall ill? I always teach everyone that before we attain Buddhahood, we must repent daily. Our body, speech, and mind inevitably have many shortcomings, and because we have not perfected them, we cannot attain Buddhahood. Don’t even talk about becoming a Buddha—without repenting, you can’t even reach the Land of Amitabha!
 
We must show respect and offer praise to all our gurus. Yesterday, I scolded a disciple who did not even know how to praise the guru’s merit, but instead spoke at length only about the things he felt were beneficial to themselves. Because of that, I did not accept their offering. Since you have made the firm decision to take refuge in the Buddha’s path, there is one critical condition: in this lifetime, without a guru, it is impossible. No matter how much knowledge or power one possesses, without a guru to teach you the Dharma, it cannot be accomplished. What proof is there of this? Now, there is another Dharma text that serves as evidence.

This other text is a very important treatise called Gongchig (dgongs gcig, The Single  Intention), taught by Lord Jigten Sumgon. There is one crucial line in it, which says that ‘All merits arise from ding (Puja teachings index 06) .’ This is why the sutras speak of precepts, chanding(Puja teachings index 06), and wisdom. If one does not uphold precepts, there will be no ding (Puja teachings index 06); without ding (Puja teachings index 06), wisdom will not arise. Why does abiding by precepts give rise to ding (Puja teachings index 06)? Because it reduces ignorance and afflictions. For example, when one refrains from killing, the ding (Puja teachings index 06)  associated with not taking life arises.

Yesterday I saw two lines in the sutras praising Jigten Sumgon, saying that his practice had already reached the fruition of Buddhahood. He explained very clearly: the root of all sentient beings’ falling into reincarnation is ignorance and attachment to self. An unenlightened mind means not believing in the Dharma and karma. For example, that disciple who has taken refuge for 18 years—she still does not believe in karma. Without pleading herself, how could she possibly be reborn in the Pure Land? Attachment to self means clinging to certain things. She has taken refuge for 18 years, yet thinks she will not die. She believes that simply by attending pujas constantly, things will change for the better. But if you attend pujas without ding (Puja teachings index 06), you only receive some good fortune. Such good fortune cannot be used in this lifetime—it will only ripen in the next. It is only through practicing ding (Puja teachings index 06) that merits arise. With merits, one can transform one’s karma, future lifetimes, and also help sentient beings by lessening their karma, slowing its ripening, and leading to better conditions in the future. Without ding (Puja teachings index 06), nothing can be accomplished.
 
Why is it that when Rinpoche recites mantras, you feel that your distracting and deluded thoughts almost disappear? It is because I have ding (Puja teachings index 06), whereas you do not. A meritorious guru has the ability to lead disciples into the state of ding (Puja teachings index 06). When entering this state, if one’s root capacity is good, one realizes that it is possible to cut through all unenlightened and distracting thoughts. Abiding in this state is what we call entering ding (Puja teachings index 06). But once you leave that ding (Puja teachings index 06), afflictions and discriminating thoughts will arise—this is what is referred to as semi-wisdom. In other words, when you leave the Buddhist Center, or when I stop reciting mantras, your ding (Puja teachings index 06) is lost, and many thoughts arise in your mind again. It is clearly explained that only a meritorious guru has the qualification to bless you, enabling you to enter ding (Puja teachings index 06).

Last time at the monastery, when a monastic who had been ordained for over thirty years led you in chanting mantras, did you enter ding (Puja teachings index 06)? (Everyone replies: No.) The more you chanted, the more agitated you became. Some even said his chanting was unpleasant and made them feel sleepy. This is because afflictions and unenlightened thoughts arose. Since the one leading the chanting had no ding (Puja teachings index 06), you also had no ding (Puja teachings index 06). He has always been eager to attain enlightenment, but without first cultivating ding (Puja teachings index 06), how could enlightenment be possible? He merely plays with words, saying that sentient beings cannot see clearly and mistake a thief for their father. Yet he has not cultivated the most essential part—he has not upheld the precepts properly, and therefore he has not attained ding (Puja teachings index 06). Without entering ding (Puja teachings index 06), he naturally cannot help sentient beings enter ding (Puja teachings index 06). Why am I so good at transferring consciousness? It is because I remain in the state of ding (Puja teachings index 06), without demands or expectations. Whether a being makes offerings to me or not—it doesn’t matter. Whether a being shows me respect or not—it doesn’t matter. As long as fate is present, I will definitely help him.

This passage is very important. Do not think that you are truly practicing the Buddha’s path—without cultivating ding (Puja teachings index 06), there is no real practice, only the accumulation of some good fortune. As mentioned earlier, about showing respect to the guru: only the guru can help you cut through ignorance and afflictions. When the guru is reciting mantras and practicing, the moment ding (Puja teachings index 06) arises, it subdues your distracting thoughts. In that instant, you receive some merit. Without merit, everything is meaningless. Do not think that reciting thousands of times at home every day generates merit—it certainly does not. It only brings a little good fortune and slightly strengthens your fate connection with the Buddhas, bodhisattvas, and the guru. But do not mistake this for genuine practice. If you were truly practicing, I would know clearly—you would be earnestly imploring for the Dharma and constantly eager to make progress, but none of you are like this.

Yesterday, a disciple once again came to implore for The Four Extraordinary Foundations of Vajrayana Ngondro, but I still did not transmit the Dharma. Because thirty percent of his motivation was simply the hope that by practicing grand prostrations, it would be beneficial for his family, this is not the mind of a bodhisattva; we do not do grand prostrations for our own benefit. When I transmit the practice of grand prostrations, I repeatedly remind you: Why do we need to repent? Because throughout countless lifetimes, we have created both virtuous and negative karma, and up until now, we are still subject to reincarnation, and still have not repented! To think that doing grand prostrations will improve your health or your luck—that is not Vajrayana, nor the Bodhisattva path. That is the path of a non-Buddhist religion; many practice wrongly in this way, without even realizing it.

How do I tell that you are practicing incorrectly? On September 14th, we will hold the ‘Great Indiscriminate Amitabha Puja for Transferring Consciousness,’ with 2,500 participants. The disciples responsible for the internal arrangements noted that there are more women than men. They wanted to move the white carpet with the Eight Auspicious symbols, just like it was arranged at the Buddhist Center—there needs to be a turn on the way out. When someone disagreed, the disciple insisted, saying That’s how it’s done at the Buddhist Center. I exit from my room at the Center, which entrance do I use to enter the Mahavira Hall?  (Everyone replies: The main gate.) The main gate is a direct path; is there even a need to turn? When I exit my room at the Center, there are no Eight Offering Girls or ceremonial processions in the way, so turning is simple. But here at the monastery, with more than twenty people in line in front of me as I enter the Mahavira Hall, does it make sense for everyone to make a turn like that? Yet, the two disciples in charge insisted on their own ideas and changed my arrangements without asking me first. Why does this happen? It’s due to ignorance and a desire to prove how capable they are.

Yesterday, Disciple Hong and Disciple Chuang came to seek an audience, repenting for not performing the translation duty properly. I said you don’t have to come for repentance. Why didn’t I accept their repentance? Because they were outrageous, from 2023 to 2025, before I took over, not a single article was translated for two years. This is a mass strike. What was it for to repent? These two disciples stopped translating,  implicating the Japanese group in not translating. Everybody just looked at each other, and nobody came to ask me anything. They thought that the group of twenty or so people helping with translations were all incompetent. If that were the case, they could have found someone else, or come and spoken to me, we could have hired a translation company. But they said nothing. It was because the Dharma Protector Achi couldn’t bear to watch and let me see that I finally found out. Now that I’ve taken over, translations come out every week, still with the same few people. Before, they had more than twenty people; now I’m only using four. Considering themselves brilliant while without ability, they still came running to apologize. Apologize for what? The people who help with the affairs of the Buddhist Center are all like this. There were only over a thousand attendees at the last puja, Disciple Ｗang and Disciple Loong went so far as to gather more than forty people to hold the offerings boxes. Before the completion of the puja, over forty people rushed out. Imagine that you are abroad, listening to a symphony orchestra perform in a concert, before the musicians have even bowed, before the applause has finished, if you leave, people will immediately scold you for being discourteous. I haven’t completed the puja yet, more than forty people ran out to carry the offerings boxed. Why would such a thing happen?  Thinking that collecting no offerings, Rinpoche would reproach them. Has such a thing ever happened before?  (The assembly replies: No.) This shows the lack of respect for the Dharma and for the one who performs the Dharma. Before the Dharma performer stepped down from his seat, they rushed out. Lacking even the basic manners of a human being. It is like when someone is giving a lecture, and before the lecture is finished, all the listeners suddenly run out, saying they need to distribute something. What kind of Buddhism are you practicing? To my surprise, more than forty people followed those two individuals, so today these people are not allowed to join the puja. These people believed that the two of them were giving orders, and so they obeyed. Instead of listening to Rinpoche sitting up front, they listened to those two. Since that is the case, then they should not come.

All of you have this bad habit now, dividing into ‘inside teams’ and ‘outside teams.’ I do praise your efforts in helping the Buddhist Center, but you have no authority, no power, and no money. Merely asking a person to take charge of a specific task doesn’t mean you can make the decisions. Who makes the decisions? I make the decisions. You even went so far as to move my white carpet aside, thinking that there wasn’t enough space for the crowded people. My monastery was designed to hold 3,000 people. Now, with only 2,500 people seated, you say it’s too crowded, just because there are more female attendees than males. You all make trouble for me. Even wrote a report for me, assuming I would undoubtedly agree. Are you trying to take advantage of my old age? What is the meaning of Rinpoche transmitting the Dharma in this way, if people are unwilling to practice genuinely? Even in handling the smallest matters, you have problems all day long.

You should take notice of what is written in the Dharma texts, which of you has done it? Even the monastic fails to achieve. Since all of you are spending time, effort, and money to learn the Dharma, you must learn it properly. Stop practicing according to your own ideas; your ideas are all wrong. If you are right, then chanding (Puja Teachings Index 6) must appear, but none of you attain it. Each one of you thinks chanding (Puja Teachings Index 6) will arise if you chant the mantra a lot. That is impossible, because you do not abide by the percepts properly; you disrespect your guru. The little attainment I have achieved in my life shows that I have conducted myself entirely in both dealing with people and handling things according to the Dharma texts.

Just as I built the monastery, I had absolutely no idea how to do it, but since my guru said the word, it must have meant that he thinks I need a monastery, whether it is for helping sentient beings or for assisting the Lineage. So I went ahead and did it!  The fact that the monastery is successfully built shows that I possessed both good fortune and merit. So far, everyone who comes to visit the monastery smells the fragrance, which indicates that your Rinpoche abides by the precepts strictly.  Simply the act of returning the money is impressive enough. How much did I return yesterday? (Reported to Rinpoche, 1.2 million from 7 people.) Only returned that little yesterday?
 
Learning Buddhism is not difficult at all; the difficulty is that our whole lives we’ve been taught selfish and self-benefiting values: protect yourself, get the benefit. Even for small deeds, you want people to praise you and think you’re great. Those who are not humble cannot succeed in practice. Today Rinpoche expounds so much Dharma not to make you respect me, but for your own good. After eighteen years of teaching, and you still don’t listen, it is only when your health declines that you finally decide to seek rebirth in the Pure Land. Every time at the end of the puja, we chant the Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss, it’s a waste if you have this kind of mindset. Do you think you’re singing a love song? That prayer is meant to help you make a vow; you must truly vow. Don’t tell yourself you’re not ready to die and so refuse to vow for rebirth in the Pure Land. You’re wrong! The earlier one makes the vow, the better this life will be. If you only vow on the day you die, it will be too late, because you will lack the necessary fate, good fortune, and merit.

Don’t assume that just because you listen to Rinpoche chat the Great Six-Syllable Mantra every Sunday, you can go over to the place of Amitabha. When I chant the Great Six-Syllable Mantra for you, it is not to help transfer you immediately to the Pure Land in this life, but to keep your karmic creditors from clinging to you, so you will have enough time in this life to make the motivation to be reborn in the Pure Land. Everyone is afraid of death and hesitates to give rise to a vow—who doesn’t die? The earlier you make a vow to Amitabha, the more the hardships of this life will lessen; in old age, you will not suffer so many illnesses and accidents. Those who vow are future Buddhas and Bodhisattvas, and many Dharma protectors, Buddhas, and Bodhisattvas will come to look after them. When someone is already dying from illness and only then asks Rinpoche for a blessing to strengthen her faith—what does that have to do with me?
 
For the sake of making money, some people don’t even keep the Dharma in their minds. They come every Sunday just to plead for blessings. Do you think I don’t know? The distinctive feature of Glorious Jewel Buddhist Center is to teach you, at the very least, to be reborn in Amitabha’s place in this very life. But if you refuse to listen and just go on living your own way, and only care about living your life well, so be it. If Rinpoche were that worldly, I could do as others do—put up a pillar in front for tens of thousands of dollars, claiming it would bring you good fortune for life. But since the sutras never mention such a thing, I dare not do it. The Dharma texts never say that placing a pillar in front of the mandala brings protection. I have never seen or heard of such a thing. It may look like Buddhism outwardly, but actually, it is entirely a heterodox practice. Here with Rinpoche, things are strict—of course, they must be strict. Do you think going to Amitabha’s place can be achieved just by saying a few words or chanting carelessly? This is your personal matter; you must put it into practice and do it yourself! Don’t dream about it, hoping to see Amitabha only in your sleep.
 
If the vow power is not strong enough, Amithaba can’t hear you; he is ten trillion lands of Buddhas away from us, which is as far as one hundred thousand galaxies. How could he possibly hear you if you just say a few words casually? Even though Buddhas have great supernatural powers, it still requires that your own power be strong for him to hear. We chant mantras to eliminate delusional thoughts, so that at some moment during the chant, there will be a phrase uttered in true purity. When that phrase is recited within concentration, he can hear it! But right now, every word you recite, every mantra you chant, is only for yourself. From the very beginning, your motivation is self-centered—he absolutely cannot hear that. Why do I ask you to recite so much? Because the more you recite, the greater the chance that among three thousand or ten thousand recitations, there will be one phrase where your mind is truly pure—and at that moment, he may just hear a little of it.

Last time I tested you a little. Some of you thought that the monastics should be able to practice, so I let the monastics lead. But this monk, who has been ordained for more than thirty years, claimed that he was chanting in chanding (Puja Teachings Index 6). Yet the sutras clearly state that when chanting mantras or the Buddha’s name, one must use Buddhist beads. What for? Beyond keeping count, the most crucial point is that each recitation should be continuous, one after another, like the beads themselves—training our thoughts to follow one after another without interruption. This ordained disciple, thinking himself clever, refused to use beads for counting, claiming that he was chanting in chanding (Puja Teachings Index 6). What exactly are you chanting then? As a monastic, if you don’t even use Buddhist beads, does that look proper? All day long, you speak of concepts and terminology, but you don’t carry out the actual methods of practice.

I have mentioned before,  said that the material of Buddhist beads has particular functions in sturas, you will find records of this if you look it up. In the Dharma, everything has its reasoning; nothing is arbitrary. The most essential purpose of using a string of Buddhist beads is to train our continuity of mind so that each thought arises as the Buddha’s name; this is the method of training. Since you are still at the level of ordinary people, how could you possibly chant without using Buddhist beads? It is impossible. Moreover, using Buddhist beads helps reduce delusional thoughts. If the Buddhist beads were useless, then Shakyamuni Buddha himself would have told us not to use them. Unless one has realized Śūnyatā (Puja Teachings Index 21), at this level we have achieved through practice, then it is fine to chant without Buddhist beads; we simply chant it out, and can bless, and we also clearly know how many times we have been chanting.

That day I asked him how many times he had chanted, and he said he didn’t know, because he thought he had entered the state of chanding (Puja Teachings Index 6) and didn’t need to count. But if counting were unnecessary, then why would so many Dharma texts state so clearly that for practicing this yidam, you must chant ten thousand times, or one hundred thousand times? (Rinpoche said to the disciple who had been ordained for over thirty years, ‘When did you become a root guru? If you keep practicing in your own way, even after 100 lifetimes, you won’t achieve any result through practice. You don’t listen; you think that just because you’ve been ordained for over thirty years, you understand the Dharma. The only good fortune you still possess is the appearance of being a monastic; everything else is just piles of things that are of no use to your practice.
 
We use Buddhist beads not for the sake of showing that we are Buddhists, but to help reduce distracting and delusional thoughts during practice, training our continuity of mind so that it follows like beads, one after another. That is important. Why count the chanting? To show how much effort one has put in. For some Dharma methods, chanting too much is harmful; for others, chanting too little is harmful — the Dharma texts record all of this. Don’t assume that chatting more is always better. Some Dharma methods, you must not chant too much; others say you mustn’t do too few. Only the guru knows, which is why you’re told to keep count. So lazy even to count? Now that you’re leading the assembly, you must at least let them know how much they’ve chanted. Are you practicing for yourself? Are they all your foils? So why did the Mahavira Hall smell so foul that day? Because your mind was not right. Practice on the Bodhisattva path requires very subtle work; it isn’t something coarse that can be practiced through words alone. You yourself don’t even understand on what basis can you lead others? Just because you are ordained, does that entitle you to lead? Think carefully, you will waste this lifetime if you practice in this way.
 
Another year has almost passed. Go home and carefully reflect on your mindset. No matter what attitude you had in learning the Dharma before, from now on, you must earnestly examine yourself. The Ratnakuṭa Sutra makes this very clear: whatever was cultivated in past lifetimes will certainly bear its corresponding fruit. And not only in past lifetimes, if in this very life you practice the Six Pāramitās, you will definitely receive the fruit of the Six Pāramitās. If nothing has been cultivated, on what basis could you expect to achieve any results? That is simply delusion, disbelief in fate.

So what should one cultivate? Apart from the fundamental practices of paying homage to the Buddha, prostrating, and repentance, the most important thing is to turn inward and cultivate the mind. Disciples who have taken refuge in me for a long time counter problems even in doing some minor matters, it is because of arrogance, thinking they can make the decision, must find a way to act differently from before, this is haughty and arrogant. You are merely representing the center or monastery in carrying out specific tasks; you are not the decision-makers. Everything should be brought back for approval, because there are reasons within that you cannot perceive; only Rinpoche can see through them. Yet you go ahead and decide first, and only report afterwards.
 
The reason you are scolded all the time is that you disregard the presence of Rinpoche, thinking that since Rinpoche is old, whatever you do might please me. But I have no likes or dislikes, as long as it’s the Dharma that benefits sentient beings, I will certainly accept it; if what you do creates unnecessary obstacles for others, I will definitely not accept it. For example, yesterday a disciple came to seek an audience, requesting to make an offering by planting flowers for the monastery. I scolded him: was he afraid others wouldn’t know he was making an offering? I myself have made many offerings, but never once spoke of them; it was only after His Holiness mentioned it publicly that I spoke of it. Everyone likes to claim credit. But whatever one does will inevitably bear fruit; there is no need to seek recognition. To think that doing so will make Rinpoche treat you more kindly, or transmit the Dharma to you? All the more I will not transmit, precisely because of arrogance.

What I admire most right now are the workers building the monastery. Even in the heat recently, they keep working. Do you work the same? Yes, they take wages. However, they were still willing to work, even after suffering from heatstroke.  And you think planting a few flowers is something remarkable? Even showing me pictures of it. I had already instructed another disciple to coordinate with him, but he insisted on bypassing that disciple, as if he were some important figure. When you begin to think that because you have taken refuge for a long time, Rinpoche should treat you more favorably, that is precisely when problems arise. I treat everyone equally. Just like with the disciple who offered me, like squeezing a toothpaste, I still transferred her consciousness after her death, even though I had not accepted offerings from her. Strictly speaking, since she hadn’t made offerings, why did I still make a hole at the crown of her head after her passing? It was because she had the heart to make an offering. Although her way of offering was incorrect and could have affected her rebirth, making it hard for her to reach the Pure Land, still, because she had the heart to make offerings, I ensured that she did not fall into the Three Evil Realms. I only took one thousand NTD from her entire pack of offerings. Nowadays, even looking for someone to recite sutras outside costs no less than several tens of thousands. But that is how Rinpoche is, to fulfill her act of offering, the intention was enough. So be clear, your Rinpoche is not an ordinary one. Do not mistake me.

I’m not saying all this today for the sake of your offerings; I will stop accepting offerings at any time. Last week, I even tormented myself by returning all the offerings. Can you have some pity for this old man who spends his days abusing himself? Obey properly, learn the Dharma correctly, practice properly, and change your bad habits. (The assembly replied: ‘Yes.’) You’re getting more and more undisciplined. Is it because I’m old and easy to bully? I’m already 78. Once I make a decision, I can give up everything. I haven’t decided yet, because His Holiness hasn’t come out of retreat. I once told His Holiness I wanted to retire, but he wouldn’t allow it. I’ve told him many times that I wouldn’t come back; the last time, His Holiness thought it might not be good if I didn’t return. I thought about it and felt there was no point in coming back. After teaching the Dharma for decades, I haven’t seen many people who actually attain any results in practice. Maybe it’s my fate, my destiny.

No matter whether you cultivate well today or not, learn Buddhism or not, as long as you are my refuge disciple, and have not left the Buddhist Center, the Buddhist Monastery, what Rinpoche can do, to teach, and to protect you, I will do it. If you do not cultivate well, it is your own future karmic retribution, and it has nothing to do with me. However, I will dedicate my whole life to doing this well. I am very clear about myself that, one day, if I want to leave, I will go. I am still staying here now because His Holiness is still in a retreat. Do not waste your life, thinking part-time or your work is crucial; without these activities, one can not make it through one’s life. But these are just what one has to experience in life, and it is just like one needs to eat every day; but eating every day does not mean one can liberate from life and death; it does not mean one can go to Amitabha’s Pure Land. Therefore, those who work as internet celebrities do not think that posting a bunch of photos on the internet and driving nice cars will earn them more money. Once you earn the money, you get sick; it is because many of them must talk about things that they shouldn’t, and karma makes it very clear.   
 
In this chaotic Age of Dharma Decline, a person who propagates Dharma must endure much hardship. Because all one thinks about is hoping every sentient being can be liberated from the suffering sea of reincarnation. However, sentient beings possess very heavy karma; it is impossible to resolve matters of sentient beings within only a few decades. Therefore, there will definitely be many Bodhisattvas reincarnate to come to rescue the sentient beings dwelling on Earth. You will ask why Rinpoche doesn’t come back. If one comes back, it is because things are being owed. Because what Rinpoche had owed to the sentient beings on Earth, will be repaid for sure in this life; once it has been repaid, there is no need to return; and nothing is owed anymore. I do not take the offerings from the believers because I do not want to owe them. In fact, I have endured many hardships. Just like some of the disciples or donors who left me for other places, it is because I am strict and ask them to go on a vegetarian diet. For these 1000 people that remained, you might have better skill of entangling; just like the song lyrics of the song, Misty Rain,‘entangling and entangling’; I have kept being entangled by you until now, (Everyone laughs.), to the degree that I almost lose my life. 
 
But only if you are willing to cultivate diligently, even if I am entangled to the point of losing my life, it is worth it. (Everyone says at the same time: Thank you, Rinpoche.) One must listen to the Buddha Dharma Rinpoche teaches and executes it, no matter what you have learned in the past. Because I am experienced, truly attained through cultivation, and also show you that I can do what others can’t; this means I have experience in cultivation, and that is why I can achieve these things. Just like the disciple who took refuge for 8 years and came to make a repentance yesterday. I said this because during her pregnancy, the food she ate was too heavily seasoned, too salty, and spicy, so this led her daughter to get dermatitis. When she knelt in front of me, she said no (about this matter). When she went back home, she recalled that she did what I said. Because her husband ate heavily seasoned food, what he cooked for her was also the same. This husband is also stingy, as he was reluctant to go to my restaurant to buy dinner for her. At the end, salty and spicy food made the child sick. All is brought upon by oneself. From now on, stop telling me: I didn’t do that. When you say no to me, it means that I am wrong, and you are the right one. When you go back and recall that it was true, it is already too late, and the power of the blessing slows down. Rinpoche will not speak out arbitrarily. Therefore, this couple’s repentance is unnecessary because they think I misspoke. Did the child become better after drinking the water that I blessed? (The disciple reported: Yes, the child’s rash and swelling have improved by half. She did not feel itchy and scratch her skin, nor did she wake at night to cry. This is incredible! ) ( Everyone claps.) I only feel pity for the child and her mother, who stayed up late and had terrible dark circles under her eyes. And so, yesterday, she had a good sleep. This lets them know that Rinpoche is a meritorious guru. If they are competent, find a doctor who can make their daughter better in just one day.  When I mentioned this, they still denied it; this is disbelief in Buddha Dharma; there is no Buddha Dharma in their heart.  

I will not speak out arbitrarily. You need to remember this lesson forever. When you deny or refuse what I say, it means that there’s something wrong with you, and you cannot receive my blessings. If you refuse at that moment, thinking of ways to solve your problem, that means you do not accept. I just made it very clear, words spoken by a guru are all for your own benefits; if you do not listen, things will turn bad. You all start with rejection, thinking that you are not capable and are unable to make it. Can’t you just first agree?  
 
For instance, when I built the Buddhist Monastery, I did not say that I didn’t have the land and money. It is because one must definitely execute what the guru says. His Holiness said: A meritorious Rinpoche needs a Buddhist monastery. I did it. Why can’t you understand the words I speak? I also shared that there was a year when His Holiness came to hold a puja, and the organizer did not inform me to wear the Dharma vestments. When I reached His Holiness’s doorway and yet stepped into it, His Holiness scolded me in front of many people: Why didn’t you wear the Dharma vestments? If it were you, you would explain that nobody told you about this. But, without a word, I immediately reported to His Holiness: His Holiness, I will change (Dharma vestments). None of you is able to do so! It is because I have accomplished the relationship of a disciple to the guru that I received more and more transmission (of Dharma) from His Holiness later. His Holiness knew clearly that the organizer did not inform me; he deliberately tested me. You, for your own face, would all explain first, but I did not explain. It was my fault that I did not wear Dharma vestments. This is why I am qualified to attain achievements, not like you. 

If you do not alter the relationship between you and the guru, no matter how much sutra and Buddha Dharma I expound, you cannot understand; the blessing the guru bestows on you, you are not able to obtain it either. Because you keep resisting, thinking that you cannot accept the words from the guru in your daily life. When His Holiness told me to build a Buddhist monastery, I had no means of providing such a large amount of money to build a Buddhist monastery with the way I was living. Go home and think it over carefully. The year is almost over, and yet you live like you are neither dead nor alive, and no different from the living dead. Why do one need to live in such a miserable way? Originally, learning Buddhism is a very happy matter. Looking at each of you, whenever you do something wrong, you start to look bloomy and worried. What’s the point of crying?  Because she did not listen to the Buddha Dharma, Disciple Tian has taken refuge for over several decades, she spoke wrongly before, and now she continues to do things wrongly; she cannot change her bad habit at all; everything is based on her own thinking. 

If one does not listen to what the guru says and doesn’t pay attention to the guru, it is very easy for one to make mistakes. The Dharma text of empowerment has a sentence in it: Often bring joy to the guru. When the guru sees that you are willing to learn Buddhism and see that you have changed, he will be very joyful; it is not about how much money you make as an offering. If he sees you messing around, and still stays the same ,just like disciple-Hong, who lives as if he is neither dead nor alive. As a person who was in charge of English translations for 2 years, not a single article was translated, and yet he remained unmoved; no matter how reverent you are towards me, it won’t make any difference because they did not respect the Buddha Dharma. They think no foreigner will read ( the website). But regardless of whether people will read it, if I decide to translate, it has to be translated. Those two Japanese translators also followed his lead and did not translate. You, people who translate, are slacking off. Can you live up to the sentient beings? You let the matters of the Buddhist Center sit and rot; the fruit of your karma will not end up much better unless you correct them immediately, right now. Do not come here and repent to me; it is the sentient beings you should feel sorry towards. You are all volunteers, and you could also tell me ahead of time that you don’t want to do it; yet you said nothing. The same goes for the information technology group, which spent nearly one year and still couldn’t get the computer to work. Everyone refuses to put in real effort for the Buddhist Center, for the Buddha Dharma, and for the guru; you all use your own thoughts to do things. In that case, don’t do it. And you dare come to repent; you could have just said it earlier that you are incapable of doing the job, Rinpoche would have been understanding.  

I didn’t even start to expound on the sutra yet today; see how difficult you are to deal with.  

After completing the practice of the Dharma Protector Achi Liturgy and the Dedication Prayer Liturgy, Rinpoche continued to expound: 
 
I once explained to everyone before that the results from the cultivation of the heart of compassion and bodhicitta are not the same; Lord Jigten Sumgon’s Single Intention also stated the same. In the past, I have also expounded that without compassion, there is no Buddha Dharma. If one does not cultivate to attain the heart of compassion, there is no transmission of Vajra. I had already explained about the heart of compassion. Why can’t you reach attainment with the yidam? In particular, Bodhisattva Avalokiteshvara focuses on cultivating compassion because you do not cultivate the heart of compassion.  

Lord Jigten Sumgon said, ‘ There are differences between bodhicitta and a compassionate heart. Compassion is not only a shared method of Buddhism and non-Buddhist religions.’To understand this passage, for instance, some religions also perform virtuous deeds and help sentient beings; therefore, it is not only Buddhism that has compassion, but non-Buddhist religions also share this quality. Even animals, when they encounter suffering and difficulty, seeing their children and family members, give rise to a heart of compassion; let alone other sentient beings.
 
This section is critical: ‘Towards Buddha, Dharma, the Sangha and all gurus, one must raise the heart of belief, admiration, and joy, make offerings, and give rise to the bodhicitta shall emerge.’Therefore, Rinpoche can give rise to the bodhicitta because I have already accomplished what is said in these sentences. 
 
Compassion heart can alleviate suffering, and the bodhicitta can help one attain Buddhahood. The meaning is: alone with the heart of compassion, it is impossible to attain Buddhahood. However, with bodhicitta but without a heart of compassion, one can’t help people leave the suffering of reincarnation. It also makes a difference from a given fate and its corresponding situation: the fate of a compassionate heart is towards sentient beings, and the fate of bodhicitta is the fruition level of Buddhahood. To cultivate and attain the fruition of Buddhahood, one must make a vow of bodhicitta, the so-called worldly bodhicitta, as well as the ultimate bodhicitta. Non-Buddhist religions are also able to cultivate and reaching the compassionate heart. Still, the importance of the heart of compassion is towards the sentient beings, and the fate of the bodhicitta is to attain the fruition of Buddha. Therefore, the vow we make is to attain the fruition of Buddhahood. When a guru has already given rise to bodhicitta, one will ceaselessly teach the sentient beings to liberate themselves from reincarnation. If they can’t attain the fruition of Buddha in this life, at least they can reach the Land of Amitabha; this is bodhicitta.
 
If thinking that reaching the Land of Amitabha is the announcement of your death, this means you did not have the heart of compassion, and lack faith towards the guru, and do not possess the bodhicitta. One learns Buddhism in this life pointlessly; it was all learned in vain. Currently, you are all cultivating as non-Buddhists. After I finish expounding on this section, you should be clear about it.  
 
Therefore, Bodhisattva Maitreya said: ‘One has the motivation of benefiting others; seek and implore for the genuine bodhicitta.’Motivation does not mean how much money you donate. Any kind of bodhicitta we have given rise to is all for benefiting the sentient beings, and we hope to obtain the right bodhicitta. Why is it that I scolded you today, including these ordained disciples?  Because without accomplishing these matters, how can one reach enlightenment? Reaching enlightenment means one clearly knows the reason for one’s own reincarnation and will never repeat it. Enlightenment is to understand how to cultivate and to benefit sentient beings, and it is not cultivating for one’s own good all day long. They are not able to cultivate to reach the level of a practitioner who practices only for themselves, an arhat, because an arhat has to practice chanding (Puja Teaching Index 6) at least 3 to 6 sections every day. 

Therefore, there are two minds (hearts) that are most important of all in Mahayana and Vajrayana Buddhism: the heart of compassion and bodhicitta. Currently, you are all reciting the mantra without a compassionate heart. Last week, in the Mahavira Hall of the Buddhist Monastery, the more you recited, the stinkier it got. It is because you recited without a heart of compassion, thinking that you were practicing and reciting for your own sake and that of your family members. You are without the heart of compassion, so you would not reach attainment with the Bodhisattva Avalokiteshvara’s compassionate heart. Why did fragrance emerge after I ascended the Dharma throne and recited over one hundred times?  Because I was benefiting sentient beings, my heart of compassion had reached attainment with the Bodhisattva; I recited for you, for all the sentient beings in the Six Realms, not for myself; therefore, I immediately reached attainment with the Bodhisattva. If you do not cultivate the compassionate heart, what’s the point of learning this? When there is no compassion towards the guru, will one be compassionate towards others? The Single Intention states that one who does not keep the guru’s blessings at heart is unable to cultivate and attain the compassionate heart and bodhicitta. Do not think the guru is merely a teacher who teaches you homework. 
 
Later, it states that one must attain the fruit of Buddhahood. This does not mean that in this life one is able to attain the fruit of Buddhahood; rather, it means you have to take this path, make this vow, and take this oath to do so. This section is very important for us who cultivate the Bodhisattva Path and Vajrayana. Without the heart of compassion, Buddha Dharma will not emerge. Without the heart of compassion as the soil, the bodhicitta will not emerge. The fruits of the heart of compassion and bodhicitta are different, but we have to employ both of them. A guru who gives rise to the bodhicitta must attain Śūnyatā （Puja Teaching Index 21). Śūnyatā （Puja Teaching Index 21)does not mean whatever one sees does not exist, but rather, it is one being very clear about the law of fate; so there will be no attachment when one practices bodhicitta. For example, I helped the disciple who passed away; I accomplished it without taking any offerings, and this was because of the bodhicitta of Śūnyatā (Puja Teaching Index 21). As long as sentient beings are suffering, I will definitely help them, no matter whether they make offerings to me, or whether they respect me or not; as long as one possesses this fate, I will help them. 
 
Therefore, do not come and argue with me about the offerings. Rinpoche is a person who cares neither for his life nor for money. I practice the Bodhisattva Path based on Buddha Dharma and the methods the guru taught. From now on, when you resist or talk back when I speak, the result will have nothing to do with me; you are the one who caused this. I won’t casually talk about your matters. There must be a reason I spoke. You should just listen. It is okay that one cannot accomplish it now, just head in this direction and practice. Like what I just mentioned, when His Holiness asked me to build a Buddhist Monastery, where was the land? Where was the staff and money? There was none of them. I did not tell His Holiness that I can’t find the land, the staff, and the money. Therefore, I am able to build a Buddhist Monastery, and you can’t even handle your own family’s matters; the difference is a lack of compassionate heart and the bodhicitta. This requires continuous training. 
 
How can one train oneself? It is with less of an attached mind, less of an unwillingness to be taken advantage of, less fear of oneself being embarrassed, or fear of being criticized by others; these are all included in the Thirty-Seven Practices of Bodhisattvas; you have to examine yourself every day, do not pardon yourself. The disciple who made an offering of flower-planting was scolded because he did not practice the Thirty-Seven Practices of Bodhisattvas; if he had practiced, he would have never come to claim the credit, and he would have followed the process that I instructed, instead of bypassing others and coming to see me. He does not practice. So he wishes that I could praise him. He thinks he is someone important just because I assigned him a minor job.

Go back and think clearly. If you still waste your time in such a way, it is better you go back; Buddha Dharma is very precious. Just like I obtain these Dharma texts, through many processes, and even require translation. Dharma Protector Achi sends a person who is able to translate Tibetan to me. She initially had a poor health condition, and had unstable emotions, but now she has become stable, isn’t it so? ( That disciple nods and says: Yes.) Why does Dharma Protector Achi send this person? Because she just happens to need it. This means Achi assists me in teaching you the Buddha Dharma. In fact, I do not need these Dharma texts; I have accomplished all, I know them all. But if I do not expound them, you will think that I am not capable. And now I show it to you all. (Everyone claps hands) Do not clap your hands. It is His Holiness teaching me a lesson. Because he knows that I have many disciples and these disciples vary one by one, I need these tools.  

To speak honestly, over these decades, I have never seen these Dharma texts. Exactly as the Ratnakuta Sutra stated, I have cultivated in my previous life and, in this life, obtained this fruit. These are all the tools I need to teach Buddha Dharma. Now that the Buddhist Monastery has completed construction, and I have ascended to be a grand Rinpoche, I need these tools. Because I need to teach you, I am very clear about whether I have accomplished these practices or not. As I mentioned earlier, you have all seen that I have accomplished the above. (Everyone replies: Yes.) I had not seen this Dharma text before. The disciple in charge of the translation is very busy, and she brought this Dharma text to me recently, once it has been translated. I saw that passage and was very joyful yesterday. Finally, there are some sentences to help me reprimand you.
 
Everyone has the good fortune to listen to such incomparably wondrous Buddha Dharma of the Drikung Kagyu Lineage, which is the karmic fruit cultivated from past lives; do not waste it; do not think that one can simply go to some other places when you don’t like it. It is fine, go! But once you go there, you will never be able to listen to the Dharma of Drikung Kagyu in your future lives. In Tibetan Buddhism, after the Nyingma, the following is the Kagyu. Do not think among the ‘Four Major Sub-sects’ and ‘Eight Minor Sub-sects’, Kagyu isn’t the largest one. The terms‘Four Major Sub-sects’ and ‘Eight Minor Sub-sects’ do not represent the size of the order, nor do they imply that our teaching is minor in comparison. Still, rather, it is that Lord Jigten Sumgon was the disciple Venerable Phagmodrupa took later on. The so-called ‘Four Major Sub-sects’almost do not exist anymore. Now, the Kagyu order only has the Drukpa Kagyu Lineage, the Shangpa Kagyu Lineage, the Drikung Kagyu Lineage, the Karma Kagyu Lineage, and the Taklung Kagyu Lineage left.
 
Everyone has this karmic fruit to hear and perceive the Buddha Dharma of Drikung Kagyu, and hear the teaching of Lord Jigten Sumgon all because of cultivations from past lives. I had already heard in my past life, so I can accomplish them in this life. I help to sow this seed; whether you accept it or not is your own decision. Do not implore Rinpoche anymore for blessings to strengthen your resolve to go to Amitabha’s Land. What does it have to do with me? Why don’t you need my blessing when you eat? Are you with such a firm mindset that you must eat till you are full? (Everyone laughs.) When you are dating, neither do you ask to be blessed to ensure you get to date him. All nonsense. I am really impressed with you.

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Updated on September 18, 2025