The Great Indiscriminate Amitabha Puja for Transferring Consciousness of the Drikung Kagyu Order of Tibetan Buddhism at the Glorious Jewel Buddhist Monastery.
His Eminence Rinchen Dorjee Rinpoche Presided Over the Great Indiscriminate Amitabha Puja for Transferring Consciousness of the Drikung Kagyu Order of Tibetan Buddhism at the Glorious Jewel Buddhist Monastery to Perfect Completion
On September 14th, 2025, Founding Abbot Guru His Eminence Rinchen Dorjee Rinpoche presided over the Indiscriminate Amitabha Puja for Transferring Consciousness of the Drikung Kagyu Order of Tibetan Buddhism, for the first time at the Glorious Jewel Buddhist Monastery, to help sentient beings transcend from the reincarnation’s sea of suffering, and pray for blessings upon the boundless sentient beings, Taiwan, and the world.
‘The Great Amitabha Dharma for Transferring Consciousness’ is an earth terma of the Drikung Kagyu lineage; it is incredibly pure and incomparably wondrous. His Holiness the Drikung Kyabgon Chetsang transmitted the four Vajrayana empowerments to Rinpoche alone. One presiding over this Dharma must be of the fruition level as a Rinpoche, possess deep and vast foundations in exoteric Buddhism, have completed the Four Extraordinary Foundations of Vajrayana Ngondro, undergone retreat to recite over one million chants of the ‘Amitabha heart mantra’ and reached attainment with the yidam, achieve attainment of the Mahamudra Chanding (Puja Teachings Index 6) Simplicity Yoga, and practice and attain achievement of the ‘Phowa Dharma,’ which can transfer the consciousness of the deceased to the Pure Land. Only then can one preside over the ‘The Great Amitabha Dharma for Transferring Consciousness.’ ‘Indiscriminate’means that there are no grand donors in the puja, and merit is not measured through wealth or social status; all sentient beings who possess the fate to attend the puja may receive the blessings and protections of the Buddhas and Bodhisattvas equally.
His Eminence Rinchen Dorjee Rinpoche possesses compassion and wisdom of Śūnyatā (Puja Teachings Index 21), and having pity and compassion upon sentient beings suffering and dying from natural disasters, accidents, warfare, and pandamics, made a vow of great karuna (compassion); beginning in 2005 for 16 consecutive years, Rinpoche presided over the Indiscriminate Amitabha Puja for Transferring Consciousness of the Drikung Kagyu Order of Tibetan Buddhism in Taiwan with over 20,000 attendees. Even in 2020, during the severe period of the COVID-19 pandemic, Rinpoche still held the puja. Furthermore, in response to the sincere implorement of Japanese believers, Rinpoche traveled to Japan in 2012, 2016, and 2024, to transfer the consciousness of the deceased and all sentient beings with fate from the 2011 Great East (Tohoku) Earthquake and Tsunami, and the Tajima Earthquake that occurred 100 years ago.
To be able to hold 16 consecutive consciousness transference pujas at such a large scale means that Rinpoche has embodied the spirit of maitri, karuna, joy, and giving in Buddhism, which has moved the Buddhas, Bodhisattvas, Nagas, Devas, and Dharma protectors to support him. In propagating the Buddha Dharma for over 30 years, Rinpoche’s heart has always been devoted to caring for sentient beings in suffering. When sentient beings are in their most dire and painful times, he employs his selfless and most courageous heart of great compassion to benefit them with the Buddha Dharma.
During the puja, Rinpoche earnestly urged all attendees to cherish the fate and good fortune of being able to attend a Vajrayana puja, and determine their minds to take refuge under a meritorious guru, become vegetarian and refrain from taking life, learn and practice Buddhism, abide by the Five Precepts and Ten Virtuous Acts, and vow to be reborn in the Pure Land, such as to accumulate the good fortune, merit and fate to be reborn in the Pure Land.
While Rinpoche was practicing the Dharma, the ground shook, a miraculous fragrance emerged, and many people felt waves of warmth reverberate through their bodies, which shows that Rinpoche has attained achievement with the yidam, and the Buddhas and Bodhisattvas have joyously arrived to give their blessings. Upon perfect completion of practicing the Dharma, a glorious golden light radiated from Rinpoche and the mandala, all sentient beings of the akasa were relieved from suffering and attained joy because of the guru’s great compassion.
On September 14th, 2025, the Glorious Jewel Buddhist Monastery held the‘Great Indiscriminate Amitabha Puja for Transferring Consciousness of the Drikung Kagyu Order of Tibetan Buddhism’for the first time, which was presided over by His Eminence Rinche Dorjee Rinpoche. The day before the puja (September 13th), Rinpoche had already practiced the Amitabha Dharma for the entire day at the Monastery. On the day of the puja at 9:22 AM, with the welcoming procession of dhavja, patākā, monastics, Ｅight Offering Girls, the jeweled sitātapatra, musical instruments, and incense leading the way, Rinpoche walked across the flower petal-ladened white carpet adorned by the Eight Auspicious Symbols and entered the Mahavira Hall of the Monastery. The assembly, with the dignified music in the background, welcomed Rinpoche to ascend the Dharma throne while standing solemnly with their palms clasped. Rinpoche stepped onto the mandala and prostrated to the Buddhas and Bodhisattvas, then, after lighting a (butter) lamp, and paying homage to His Holiness’s Dharma throne with his forehead, ascended the Dharma throne and began practicing the Dharma.
Upon ascending the Dharma throne, the monastic disciple led the assembly in reciting the Refuge Aspiration Prayer and the Four Immeasurable Hearts, then began the Mandala Offering Liturgy. Rinpoche donned the Gampoba Dharma hat while the monastics and the Eight Offering Girls represented sentient beings to perform the mandala offering to His Eminence Rinchen Dorjee Rinpoche.
When Rinpoche was about to expound the Dharma, the assembly began putting away the Dharma texts, causing a great wave of rustling noises. So, Rinpoche paused quietly and gazed at the assembly. Only when silence fell again did he continue to expound: “Today I preside over the Amitabha Liturgy.” Every Buddha and Bodhisattva has the merit and compassion to transfer the consciousness of all sentient beings. The character ‘Chao,’ in ‘to transfer consciousness’ (Chao-Du), means to help sentient beings transcend the suffering sea of reincarnation, and ‘Du’ means to deliver them to the opposite shore. Not every sentient being may, however, receive such consciousness transference because it depends on one’s own fate and good fortunes. Twenty of the registered attendees could not come today, which means that they do not possess the fate. Everyone thinks that in attending pujas, you can come as you like, but of course, you decide to come. However, holding a puja that is in accordance with the Dharma and based on the liturgies is not something that can be accomplished in a single day, especially Vajrayana pujas, which require considerable manpower, funds, and materials to complete.
This Dharma text is called an ‘earth terma’ in Tibetan Buddhism, meaning it was a Dharma text directly transmitted from the yidam. If one specializes in practicing this Dharma, one can definitely help sentient beings leave the suffering sea of reincarnation. The presiding practitioner must possess a great deal of criteria, good fortune, merit, and fate to be able to preside over this Dharma. Before I built the Monastery, I held the Grand Amitabha Puja for Consciousness Transference for over 20 thousand attendees each year. I stopped when I began to build the Monastery because it costs a lot of money to hold this kind of puja. Since constructing the Monastery required funds, I stopped.
Last year, the construction of the Monastery was completed, and so this year I began to practice this Dharma again. The Mahavira Hall of the Monastery can accommodate up to 3000 people, but to meet the needs of the attendees, I allowed 2500 to register. Some people have registered but did not show up; that means one cannot attend this puja without fate and good fortune. Some may think that attending consciousness transference pujas means giving money and registering their names, and that simply by doing so, one can transfer their consciousness, but this is not the case. We do not have pieces of paper listing the names of deceased for consciousness transference here, nor do we offer a set price for consciousness transference. Since the Buddhist sutras do not state that one can take money for consciousness transference, I dare not do so. But don’t tell the others, it is just for your information.
The heart of the sentient being attending the puja is of utmost importance. Earlier, you all put away your Dharma texts at the same time, and the same action was thunderous; thus, I stopped expounding. If only one person put away the Dharma text, the sound would be minute and one could hardly hear it, but when 2500 people do it together, it’s deafening. From this, we can understand that if 2,500 people all possess the heart of compassion together, in the hope that through the presiding guru reaching attainment with Amitabha, this puja will be able to benefit all sentient beings, regardless of their fate. This power is immense, and the blessings and achievements of this puja will be truly remarkable. As long as we all perform the same act with the same heart, the power will be great. I am only a medium, a middle person who enables the powers of the Buddhas and Bodhisattvas to come to me so that I can bless the sentient beings. But the most important of all is that the one pleading for the Dharma, the attendee, must possess this heart.
If one is without this heart (of compassion), but merely comes to watch and see what I am doing, one would see nothing. You might say that things are different here compared to other places, but of course, they are different; if they were the same, what would be the point of my holding this puja? It is absolutely different from other places. Someone might ask, ‘Others do not do things this way; why does he do things this way?’Others are others, and we are us. I learned from the root of things; I did not begin halfway. All of my practices are in accordance with the Dharma texts, which are liturgies that have been passed down for over a thousand years, and I have practiced them step by step. Especially since this is Vajrayana Dharma, not just reciting sutras and mantras. The definition of Vajrayana Dharma means that only gurus who have practiced the Vajra family and the Vajrayana can practice this Dharma text. Furthermore, I am serving everyone for free today, so you should shed your comparative and arrogant hearts; even if you think you’ve been tricked, you have merely lost a couple of hours. So, stop comparing; there are different Dharmas and different fates.
If the attendees of this puja do not have fate with this Dharma, this guru, and this lineage, they would not be here today. Because this place is located far away and difficult to find, there are no direct buses or subways that stop right at the door. One has to transfer cars to get here, so you must possess determination and fate to come here. Why don’t the others come? Due to insufficient determination and fate, they suddenly fell ill or had some other pressing business. This puja is held annually. I preside over another monthly consciousness transference puja at my Buddhist Center. Still, that puja can only help those who come to implore me for consciousness transference, and those who did not come to plead cannot be helped because I am not making money by transferring consciousness.
Right now, it is the seventh month of the lunar calendar. For many places, this is an important month because they will hold the consciousness transference (puja). In the sutra, it doesn’t mention the opening of the gate to the Underworld. I often joke that if the gate to the Underworld opens, after releasing ghosts, who would be willing to go back? Just like releasing the prisoners from jail for one month, when the time comes, they won’t go back on their own either. That is just one perspective among many. I won’t criticize, but I want to be clear that the sutra does not mention the opening of the underworld gate or similar matters.
Buddhism has the Yulan Festival, and it is because the mother of the principal disciple of Shakyamuni Buddha, Venerable Maudgalyāyana who with foremost supernatural falls into the Hungry Ghost Realm after passing away. Venerable Maudgalyāyana wants to send food to his mother by using supernatural power, but he couldn’t; because once the food reaches the mouth, it turns into fire. Therefore, the Venerable implores the World Honored One’s help.
In the past, practitioners in India would begin their retreat from May to July each year. It is because during that period of time, the weather is the hottest, Shakyamuni Buddha is concerned that they may suffer from heat stroke when they go outside, and he also worries that they might accidentally step on the sentient beings crawling on the ground. Shakyamuni Buddha instructs Maudgalyāyana that on the day the arhats complete their retreats, he should treat all arhats to meals, and dedicate the merit from the Meal Offering for the Sangha to his mother. And by doing this, his mother was able to leave the Hungry Ghost Realm and be reborn in the Heaven Realm. From this story, it is clear that supernatural power cannot transfer the consciousness of the deceased; and secondly, whether the one receiving offerings has merit. The sutras state that the 1200 disciples of Shakyamuni Buddha are all arhats, meaning they are practitioners who follow the Bhikkhu Precepts; therefore, the merits gained from their retreat are significant. When making offerings to them, good fortune emerged, which was then given to his mother. Thirdly, one should pay attention that the story does not state that doing this will definitely help the deceased reach the Land of Amitabha.
Many people believe that they’ve implored and can help the deceased reach the Land of Amitabha. However, this belief should be based on more than just reciting Amitabha’s name a few times. The Amitabha Sutra states very clearly that it is virtuous men and women who can reach Amitabha’s Pure Land. The first condition for this is to be virtuous, which involves practicing the Five Precepts and the Ten Meritorious Acts. Therefore, those who haven’t taken refuge and continue to eat meat do not meet this criterion. The Five Precepts are the simplest and most fundamental precepts. One needs to practice both the Five Precepts and the Ten Meritorious Acts. The virtuous men and women who must not lack good fortune, merits, and fate. Must not lack means not even the slightest bit can be missing; it means one needs to practice every day. Good fortune comes from making offerings; merit is merit; fate is practicing Amitabha every day, haven’t you done so? If not, under what circumstances do you believe that reciting a single Amitabha could assist the deceased in reaching Amitabha’s Pure Land? It is impossible. Do not argue with me. The Buddha Dharma I spoke of is all based on the sutras.
Today, this puja exists because roughly 20 years ago, my root guru, the Drikung Kyabgon Chetsang, knew that I possessed the fate for transferring consciousness and thus transmitted this Dharma text to me. This Dharma text is not transmitted widely, and not many people have it. What is the difference between this Dharma and reciting sutras? It is not that reciting sutras isn’t effective, but it might require at least 49 days of dedication, with a minimum of 8 hours each day, and this practice must be performed by monastics. Since you are not able to do this, under what circumstances would you consider transferring your family member? Only this Dharma text is able to do it because it embodies Amitabha’s vow, power of compassion and merit; passing on a method to help the deceased. By performing the Dharma and eliminating all hindrances and karmic obstacles, Amitabha guides sentient beings along the virtuous path they should follow, even leading them to Amitabha’s Pure Land.
You all enjoy participating in the puja for transferring consciousness very much. Your belief is that if one participates in the puja for transferring consciousness, the consciousness of ancestors and karmic creditors will transfer, and you will become better. Such concepts seem to be correct, but they are also not. We ought to help sentient beings escape the suffering sea of reincarnation; this is the compassionate heart. As they leave the suffering of reincarnation, you will naturally improve, but the change is not immediate. And it is also not that those bad deeds you did in past lives will disappear, but it will definitely aid you in improving on the path of learning Buddhism and cultivation because they do not hinder you anymore.
We cultivate and learn Buddhism not for safety and joy in this life, but to transcend, overcome, and eliminate all the difficulties and hindrances that arise during the process of cultivation; this is our purpose. It is not stated in the Dharma text whether everyone who participates in the puja is able to improve their financial situation or health. Therefore, I will not tell you either. It is only written in the Dharma text: helping the sentient beings to transfer their consciousness. But only if your heart of compassion rises, the thought of wanting to help the sentient beings rises, your good fortune will then start to emerge; the good fortune will ceaselessly accumulate later on.
I had held a grand puja for transferring consciousness with over twenty thousand participants in Taipei Nangang Exhibition Center for several decades. Each time, I urge everyone to adopt a vegetarian diet from that point forward. Many people do not take the issue seriously, questioning whether eating the flesh of sentient beings is really that serious. This is the disbielif of Buddha. Because the sutras state that eating the flesh of sentient beings breaks the seed of compassion. Not eating meat does not mean that one’s body will become better. But if one wants to learn Buddhism, cultivate, take refuge, and so on, one must cultivate a compassionate heart. Sowing the seeds of compassion and refraining from harming sentient beings are fundamental matters.
I am not reincarnated; rather, I achieved through cultivation in this life. Before I took refuge and learned Buddhism, I also ate meat. When I decided to learn Buddhism, I stopped eating meat completely. But the problems caused by eating meat still persist. After practicing for several decades, the problems were then gradually resolved. Therefore, I urge everyone, since you believe in cause and effect, will there be no karmic retribution from eating sentient beings’ flesh? It surely exists. I’m 78 years old and I do not experience the issues often faced by the elderly. This is because I follow a vegetarian diet, engage in cultivation and retreats, and continuously benefit the sentient beings. I will conclude my teachings at this point and start performing the Dharma. I hope everyone’s heart can be settled a little bit; do not think too much.
Rinpoche starts to perform the Dharma, and during this period, he bestowed teaching: I will expound several sentences from the Dharma text a little bit: Reciting the Dharma name is to ceaselessly recite Amitabha. Being able to eliminate untimely death means there will be no accidental death if one’s longevity and fate have not come to an end. Reciting in the heart, naturally, all worldly disasters will be eliminated. Reciting in the heart does not mean reciting Amitabha in the heart; instead, it means that all your thoughts should focus solely on Amitabha. Achieving this is not easy. The meaning is that there are no thoughts in one’s heart, only Amitabha. No one is able to achieve this. You continuously implore Amitabha, but in fact, there is no need for such imploration. Only if you are able to achieve this, then all eight major and sixteen minor worldly disasters can be eliminated.
If one takes refuge, one obtains constant joy by oneself. If you take refuge, you will be able to obtain eternal joy. This joy isn’t worldly happiness, nor is it the joy of making money, being promoted, getting married, or having a child. Instead, it is the eternal joy derived from a state of existence that is free from arising and ceasing, which is going to Amitabha’s Pure Land. Many people are afraid of reciting Amitabha, fearing that they will die. In fact, if one does not recite, one will still die. Many people are superstitious, thinking that continuously reciting Amitabha will let them die. No need to worry, if one’s suffering is still yet to be settled, before the debt one owes is yet to be repaid, Amitabha will not let you enter (the Pure Land). But if one recites Amitabha, many sufferings and difficulties will be eliminated; the criterion is to take refuge. Reciting at home does not work; if it were effective, the Dharma text would state that believers recite at home, and there would be no need to take refuge.
Many people make a mistake when learning Buddhism by thinking they can practice on their own. Wrong. No Dharma text states that one can achieve results solely by self-practice. It is like trying to graduate as a doctor without registering in school. Some might be able to achieve it, but they are in the minority. People all think that they are very capable, thinking others are able to achieve, and so are they. No. One must first take refuge, it states very clearly here. We all constantly pay reverence and praise you. We all mean all the believers, constantly, always pay reverence and praise Amitabha. If one is not able to do so, no matter how many times of Amitabha does one recite, it’s useless.
After performing the Dharma, Rinpoche led the assembly to recite the heart mantra of Amitabha for a long while. Rinpoche expressed a furious appearance before making outward offerings; and after performing the Dharma again, Rinpoche bestowed teachings: I will simply explain a little bit to everyone. Previously, I performed first that I was the yidam, and all the attendees who participated in the puja are in the Western World of Utmost Bliss; and this place is the Western World of Utmost Bliss. And visualize the yidam, Amitabha, the Trinity of the Western Paradise, and the whole Western World of Utmost Bliss, reach inside this mandala; and the guru will give himself an empowerment, after this, the guru then is able to perform the consciousness transferring.
Following the proceedings are the Tsok Liturgy (Puja teachings index 03), the Eight Offering Girls make offerings through singing, tea-offering liturgy, and rice-offering liturgy. When offerings, each sentient beings who participate in the puja will receive one serving of the offerings Rinpoche had blessed, and an incomparably wondrous and virtuous fate to enjoy the offerings with the yidam and the guru together during the puja.
Rinpoche instructed attendees to enjoy a bit of the offerings, and Rinpoche bestowed teachings: We just performed the Tsok Liturgy (Puja teachings index 03), which is to make offerings to the yidam. All good fortunes come from making offerings. After making offerings to the yidam, those who attend the puja thereby acquire the good fortune to benefit the deceased whom they wish to help. The offerings that everyone partook of are meant to plant virtuous causes, so that in the future you will be able to reach Amitabha’s Pure Land, and enjoy all kinds of delicacies together with Amitabha, all the Buddhas and Bodhisattvas in the Western World of Utmost Bliss.
According to the sutra, in Amitabha’s Pure Land, any food one wants to eat will rise from the ground. After the meal, the plates and utensils—be the bowls and chopsticks, or knives and forks for foreigners—will sink back into the ground, with no need for washing.
If one dislikes doing the dishes, they should make a vow to be reborn in the Pure Land. Therefore, those who dislike washing dishes in this life are already cultivating a habit suited for Amitabha’s Pure Land. Therefore, one must make a vow, especially for those men who are reluctant to help their wives with the dishes. To prove that you wish to be reborn in Amitabha’s Pure Land, vow decently. When your wife scolds you for not doing the dishes, you can reply that you are preparing to go to Amitabha’s Pure Land. If she asks, ‘Are you dead already?’ you can answer that one day you will surely die, but not yet, for you still have karmic debts of affection to repay.
Rinpoche expounded: Now the consciousness transference begins; everyone should be respectful. Nowadays, things are very modern, we put all the names on the DVD, which is also more eco-friendly. Before, names were written on paper, but it caused pollution, and also there weren’t enough people to do all the copying in the small Buddhist Center, so now everything is entered into the computer. Is there any difference between inputting names in a computer and writing names on paper? No, they are the same, so don’t be superstitious, thinking that it only counts if you see it. What you see is all false; what truly matters is that Amitabha Ｂuddha sees it. What you’re worried about is just whether, after you’ve given money, your name has really been written down. But here, we don’t take money, so there’s no need to worry. In fact, because we don’t take money, we are even more careful. Those who do take money may pay extra attention to the ‘big donors,’ while skipping over the ‘small ones.’ All the names of the beings you wish to help have already been recorded onto the disc, so you don’t need to worry.
As long as your heart is moved with the intention to help the deceased, even without the disc, it still works, because the one who leads the puja is constantly wanting to help sentient beings. Maybe consider translating this sentence into : In preparation for performing the Dharma today, I dedicated the entire day yesterday to practicing Amitabha. Why do I need to practice beforehand? Because I worry that my own power and capacity might not be sufficient. Today, two thousand five hundred people have come; if each brings along 10 spirits, that would be twenty-five thousand in total. To transfer even one spirit requires immense merit and good fortune, let alone twenty-five thousand. In the past, when I held a puja with twenty thousand participants, I would enter a retreat for three days beforehand—seeing no one, speaking no words, just chanting mantras all day long—to make proper preparation. I have organized the Grand Puja of Transferring Consciousness for more than ten years. With Amitabha’s support, I have continuously helped sentient beings through these Liturgies. That is why, after all these years, my body has remained fine, and the Dharma activities have grown ever more flourishing; this shows the accomplishment. You yourselves cannot see, nor can you know for certain, whether the consciousness transference has taken place. But you can observe whether the Dharma activities of the practitioner keep steadily progressing. And by ‘steadily progressing,’ I do not mean merely building a few Ｍonasteries or gathering a few disciples, but rather making continuous advancement in Dharma activities.
For example, in the near future, my disciples are starting to enter retreats in the Retreat Center at my place here. Why did I choose to build my Monastery in this location? Because in the Buddhist sutras, including in Vajrayana, it is taught that one should practice in the mountains and forests. Therefore, the environment of the Glorious Jewel Monastery is in the mountains and forests, and there are no strangers here. Everyone is also very clear that the Glorious Jewel Monastery has not the slightest trace of commercial atmosphere—selling nothing, burning no incense, and there is no large incense burner, because this is a place for practicing Dharma, not a tourist attraction.
Today, everyone has a fate to attend this puja, meaning that you had formed a fate with Amitabha in the previous lifetimes, but failed to practice well, so you are reborn here again, and found me once more. However, whether you are willing to truly practice diligently in this life is a decision you must make for yourself. A lifetime passes quickly, and I’ve mastered so much, but I haven’t had enough time to transmit it. In Vajrayana, there is a Dharma method that speaks of the bardo. In fact, the bardo does not begin only after death; every day you have not attained Buddhahood, you are still in a bardo state. This Dharma text explains the physical and psychological changes a person experiences before death, as well as which realms one will go to after dying. One will truly see it. Perhaps in the future there will be a fate for me to transmit it. But it will not be transmitted to those who have not taken refuge, nor to those who have not firmly resolved to go to Amitabha’s Pure Land. Do not be curious, for curiosity is useless. This Dharma is meant to help those who are sincerely desperate to be liberated from reincarnation.
I now begin to perform the Dharma of consciousness-transference. The first step is to purify the karma of the names written on the plaques, which I have just completed. Since you may worry about whether the deceased has truly arrived, the Dharma text has a sentence: upon a lotus in Śūnyatā (Puja Teaching Index 21), the names on the plaques manifest in the forms of the deceased. Thus, regardless of whether they were beautiful or unattractive in life, their appearances all arise within the lotus. Through hooking, summoning, and merging into the heart, with the practitioner’s heart of compassion, it hooks and summons them forth. Then, through the guru’s mantra chanting, the guru’s mind, mudrās, and other methods, all the consciousnesses of the deceased are hooked and summoned to the object of reliance, which is the plaques.
After Rinpoche performed the Dharma for a while, he expounded: Just now, the practice was to remove all the life obstacles generated by the deceased’s negative karma while alive, such as incurable illnesses. As for all the demonic forces arising from negative karma after death, they are commanded to leave through the method that has just been practiced; if they refuse to leave, they are smashed by the vajra.
Scattering black sesame seeds is to expel the deceased’s karma through the nostrils and eliminate it; using sand is to remove obstacles to the deceased’s rebirth. You must not imitate Rinpoche simply by seeing me scatter sesame seeds or sand, because there are many visualizations involved that have not been spoken of. If you think you have learned it and follow along, problems will arise. Consciousness transference is not a joke. Without cultivating compassion grounded in the realization of Śūnyatā (Puja Teaching Index 21) and without giving rise to bodhicitta, the deceased will not accept it, even if they are your own family members. In fact, not only will they not accept it, but you could also end up harming yourself.
Next, the purification Dharma was performed. During the practice, Rinpoche repeatedly had the assembly recite the name of the deceased to help them. When Rinpoche began transferring consciousness, the suffering beings awaiting liberation flocked in. Cold gusts of wind swept into the hall, some people put on additional clothing or jackets, and some children began to cry.
Rinpoche instructed a monastic disciple to hold a DVD disc while kneeling before the mandala, and directed the assembly to rise and join their palms. He then gave this teaching: The one who composed the Dharma text was very compassionate, fearing that your legs might go numb after sitting for two and a half hours, he arranged for you to stand up, imploring on behalf of the deceased.
Rinpoche, with great compassion, instructed the assembly to recite together:‘In the bardo, facing the terrifying Yama’s gate, Tormented by afflictions and suffering, Wandering in a desolate state, Praying the power of maitrī and karuṇā come to rescue and protect.’After reciting this three times, Rinpoche directed all attendees to represent the deceased in offering a full prostration or bow to Rinpoche and to all Buddhas and Bodhisattvas.
Rinpoche continued performing the Dharma. After the consciousness transference, the scene became warm and radiant. The little infant who had been crying fell silent, while Rinpoche and all the sacred statues in the mandala shone with great brilliance, filling the place with harmony and auspiciousness.
Rinpoche instructed a monastic to lead everyone in reciting His Holiness Drikung Chetsang’s Longevity Prayer, His Holiness the Drikung Kyabgon Chungtsang’s Longevity Prayer, and His Eminence Rinchen Dorjee Rinpoche’s Longevity Prayer. After the assembly recited the Motivation Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss once, Rinpoche recited it personally. Rinpoche then explained: ‘Now I will chant — everyone listen quietly. When you chant, that is not chanting for the deceased. Many people think they can chant for the deceased, but the “chanting for the deceased” described in the sutras refers to those who have practiced together under the same guru, whose levels of practice, power, and capacity are roughly comparable. If one of them is dying, they ask their fellow practitioners to chant for them before and after death to strengthen the deceased’s faith in rebirth. So it is not something anyone can do casually. If chanted incorrectly, it can cause problems for you. People who have not cultivated compassion grounded in Śūnyatā (Puja Teaching Index 21), or who do not abide by the precepts, cannot effectively chant for the deceased. Saying this today may offend many, but it must be said. Now I will chant again, listen carefully. If it is chanted well, you may applaud; if it is not chanted well, then don’t applaud.’
Rinpoche chanted the Motivation Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss twice. His compassionate Ｄharma voice was deep and heartfelt, and its resonance reverberated throughout the vast expanse of space. When Rinpoche completed, many people were moved to tears, and thunderous applause filled the hall. Rinpoche then taught: This applause is not for me, but for yourselves. Life in modern society is very busy, yet today you traveled long distances to attend this puja and sat here for more than three hours; that is not easy. Today, in addition to performing the Dharma of consciousness transference for you, it also includes the most supreme and secret Phowa Dharma of Tibetan Buddhism. Therefore, those who have not attained realization in Phowa Dharma cannot perform this Dharma text. Everyone should be clear about this. And that child, is he no longer singing? Very good! From beginning to end, he was praising Amitabha Buddha. Do not say he was crying; he was offering praise.
After leading disciples in practicing the liturgy of Dharma Protector Achi, Rinpoche expounded: What we just practiced was the Drikung Kagyu AveNika (Puja teachings index 07) Dharma Protector Achi, the harmonic yidam, which can be practiced by all disciples who have taken refuge in Drikung Kagyu. Later, we will practice the furious yidam of the Dharma Protector Achi, which only Rinpoches can perform. Through it, one can implore Dharma Protector Achi to assist all the Dharma activities to achieve fulfillment. Yesterday, I already performed the furious yidam of the Dharma Protector Achi, praying for today’s puja to perfect completion, bringing benefit to all sentient beings, and blessing everyone who attends with peace and fulfillment.
After completing the liturgy of the furious yidam of Dharma Protector Achi, Rinpoche expounded: The Dharma performance lasted exactly three hours. (The assembly expressed their gratitude in unison: ‘Thank you, Rinpoche.’) Do not thank me, you should thank yourselves. If you had not come today, there would have been no puja. So, on behalf of all sentient beings and the yidam of Amitabha, I thank you. I hope that this compassion of yours, this motivation to benefit beings, will continue, not just for today. Life is only a few decades and passes by very quickly. In just a few months, I will be seventy-nine, and life will soon be over. Everyone is the same. Therefore, while you still have the strength and energy, make haste to learn the Dharma. It only brings benefit, never harm. Never give yourself excuses by saying you are too busy. No one is busier than I am. Thank you all.
Ardent applause arose throughout the hall. After stepping down from the Dharma throne, Rinpoche once again paid homage to the mandala and, amid the respectful gestures of joined hands and words of gratitude from the assembly, walked out of the Mahavira Hall of the Monastery.
« Previous - Puja Teachings - Next »
Updated on September 18, 2025