His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – October 26, 2025

Ｈis Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne to preside over the incomparably wondrous Chod Puja and bestow precious Buddha Dharma teachings upon the assembly. 
 
Upon ascending the Dharma throne, Rinpoche recited the Great Six Syllable Mantra, and his compassionate Dharma voice was deep and resonant while fragrance pervaded. After reciting the mantra, Rinpoche immediately began performing the Chod to transfer the consciousness of the suffering sentient beings. 
 
Rinpoche instructed the attendees to recite three times the names of those whom they want to help, and then instructed the attendees to recite three times the names of the deceased. Next, Rinpoche blew on the leg-bone Dharma trumpet, and with an equal compassionate heart, he summoned the sentient beings to receive consciousness transference. The sound of the Dharma trumpet was low and mournful, and at this moment, the assembly felt cold waves passing through—countlesss sentient beings could not wait to receive consciousness-transference, the once radiant mandala looked as if surrounded by a dark shadow. Rinpoche, within the Mahamudra Ding (Puja Teachings Index 6) and with the incomparably wondrous Biddhicitta, visualized all of his blood, flesh, and bones becoming nectar, which without reservations, he made as an offering to the Buddhas and Bodhisattvas, and equally to all sentient beings of the six realms. Because of Rinpoche’s great compassionate vow power, the suffering sentient beings were liberated from suffering, and attained joy. 

Upon perfect completion of the Dharma, Rinpoche’s sacred body, the Buddhas’ statues, and the mandala radiated brilliant golden light. The assembly, grateful for Rinpoche’s earnest, great compassionate heart to liberate sentient beings from the ocean of samsara, was moved to uncontrollable tears that streamed down their faces. Upon perfect completion of the Chod Dharma, Rinpoche instructed the monastic disciples to lead everyone in reciting the Dedication Prayer. Next, Rinpoche led the disciples in performing the Achi Dharma Protector Liturgy. 
 
Rinpoche bestowed precious teachings: 

Did everyone swipe the chip ID cards when you came in? Were any extras given to those who shouldn’t receive them? (A disciple reports: The cards were swiped, and no extras were given.) If one extra was given, you’re in trouble. Now that there are many disciples, many people think that this ID card is worthless, so they lose it. Why don’t you ever lose your Metro Cards? Why not your credit cards? You will have to pay for this card; it’s not free. (The disciples said in unison: Yes, thank you, Rinpoche.) Don’t thank me, I’m not done yet. Would you still thank me if I asked for ten million?  You’re full of nonsense, just pattering about. 
 
Because I hope that the association doesn’t keep too many funds, so we spent some money. It is now the era of AI, so we should not be so behind the times and still have you sign your name and wear a badge when attending the pujas. There’s even someone in their twenties who still has their six-year-old photo pasted on their badges. (A disciple from the Dharma Affairs Group got up and knelt immediately.) This means that no one checks when letting them in. Please be more conscientious when conducting yourselves and managing affairs. The photo is obviously of a six-year-old; how could you let someone in their twenties come in? You are careless and undisciplined in your conduct, and the same applies to your practice. One should have reminded the person how could you have the face to still use a six-year-old photo of yourself? Some of you are in your sixties, and yet you still have your collegiate photos pasted on, and people dare let them in. I really don’t know what is going on with us at the Glorious Jewel? Everyone thinks it’s none of their business, but everything has to do with you. Why can’t you be more conscientious when conducting yourselves and managing things? You think that by paying some fees each time you come to the puja, and making monthly payments make you a member, but the rest has nothing to do with you. 
 
Many present here have been officials, and have done many things in society; when the ID photo does not match the person, the guard at the door dares let him in. You find it funny, but I don’t, at all. It means in the past decade or two, my Buddhist Center has been managing things haphazardly, and everyone has been selfish, only caring about themselves. Fortunately, I saw this Dharma Affairs Group disciple wearing a badge with his six-year-old photo; did those guarding the door not see it? You would say that Rinpoche said nothing, but you all do things that I didn’t tell you to, and yet you’ve done none of the things that you should. I truly admire you from the bottom of my heart. There is a couple—the husband lost his badge for attending the puja, while the wife lost her badge for attending the Chod puja. They came to implore me, so I said that I would accept their repentance, but I can’t change the rules. This means that you are given this card now, paid for by the association. However, if you lose it, there will be no reissuing, which means—don’t come back, no excuses at all. 

As long as the card is swiped and the photo displayed on the computer is different from you in person, you will not be allowed entrance. I hereby warn those volunteers guarding the door—if you pull your punches, I will practice the Achi Dharma protector to discipline you. A twenty-year-old was let in with a six-year-old photo pasted on the card. How ridiculous! A sixty-year-old was let in with a collegiate photo. From this, I can see that the entire Buddhist Center is haphazard; if I were to die, I could see that this Buddhist Center would disintegrate completely, and it could not remain. So, I hereby warn you, administrative members, whether you are a board member or whoever: everyone is getting older, and if the photos on the card and the person do not match, I will hold you accountable. If you have aged and look different, you may apply for a new card, but you must pay for it; the first card is free of charge. 
 
You don’t believe that Achi will discipline you? Last year, His Holiness stayed at the Monastery for a total of eight days and led us in practicing the Hejvajra in the Vajra (Secret) Hall for six days. All of my disciples, believers, honored ones, including these monastic disciples of mine, may not have paid attention to one matter: His Holiness did not bring a single Tibetan monastic from Drikung Kagyu in Taiwan. All six that came with His Holiness were from Ladakh; I paid for their plane tickets and accommodated them in hotels. If His Holiness were to bring someone local, there would definitely be more than six! There could even be ten of them. 
 
Furthermore, His Holiness has many disciples and believers in Taiwan, but not a single one was allowed to come, except for one female member. Some came to the gate in pretense to send something, but even His Holiness refused their entry, and why’s that? Because the entire lineage knows that I am very strict—if they came in to find that there are so many rules, for instance, you are required to change socks upon entry, and must maintain cleanliness when using the restrooms; everything has to be clean—they would not be accustomed here. His Holiness does not want them to create verbal karma, so even when they came to the gate, they were not allowed in.

I think His Holiness’decision is great. His Holiness knows that I am the Abbot Guru of this Monastery, as well as the manner in which I propagate the Buddha Dharma, and His Holiness has publicized many times, ‘Rinchen Dorjee transmits the Dharma in the Ancient Tibetan manner.’The ancient ways are the ways taught by the Buddhist sutras. I have not marketized; even till now, my Buddhist Center and Monastery has not given a price for placing a column in the front to eliminate disasters or resolve distress. I have only continued to practice Dharma endlessly.
 
A disciple who took refuge under me a very, very, long time ago—at the time they still referred to me as ‘master,’ after taking refuge under me, because I was very strict, he said that he could not bear it, so he went to complain tearfully to His Holiness, and said that he wanted to become a monastic. So His Holiness allowed him to be ordained. Later on, every time I met His Holiness, He would say, this is your disciple, and I would tell His Holiness, this is not my disciple. Recently, this non-disciple of mine, who could also be called my disciple, somehow tagged along with the friend or relative of another disciple to pay homage at the Monastery on Thursday. He could have called to ask, justly and properly, as it is written clearly on our website—one may call to make a pilgrimage visit. My disciple saw that he was a monastic donning Tibetan Dharma robes, so he told us he was bringing a Tibetan Monastic with him. When they were listening to the introduction at the Administration Center, the disciple who brought the person with him suffered a sudden and unbearable stomachache, and he could not bear it anymore, so he had to return with his two companions. The pain only stopped when the disciple returned home.
 
In my understanding, Achi was disciplining this disciple. Why not discipline the monastic but rather the person who brought him? My disciples should all be clear about how Rinchen Dorjee Rinpoche  propagates the Dharma—Rinpoche is very strict. He brought  someone along casually without being completely clear about the person’s identity, in the thought that he was being a good person—so he was disciplined; while sitting in the Administration Center, he got a stomachache that was so bad he had to leave. The moral of the story is, you can lie to me, bully me, but Achi will know, and if you’re ill-intentioned, Achi will definitely make you leave. I have told you many times that if you don’t want to practice, learn Buddhism, or if you disrespect the Lineage or the guru, Achi will discipline you. You don’t believe me and think that you practice Achi—how could Achi discipline you? But who transmitted Achi to you? (Everyone answers: Rinpoche.) So, Disciple Shen—I will give you half a month, and if you still don’t change, I will ask you to leave; don’t come back anymore because I am too tired, and this is too much hardship for me to endure. So, don’t come to me when you get sick again next time. 

I have said many times, I will save all of my disciples once, haven’t I? (Everyone replies: Yes.) How many times have I saved you? (Disciple Shen replis: Reporting to Rinpoche, seven times including my parents.) Everyone, listen up, I have saved this person seven times, I won’t save him anymore. You have half-month’s time, if you don’t want to practice or learn Buddhism, you’ve got to leave. I saved you seven times, what do you think I am? Even seeing the doctor requires fees or giving a plaque saying ‘My Second Parent;’what have you done for the guru? Does the guru owe you? Isn’t that enough? You still won’t practice? You live each day like the walking dead, taking one day at a time; don’t tell me you don’t know how to practice—you’ve listened for over ten years, and you still don’t know how to practice? I admire you for that as well! 
 
There is definitely fate when Rinpoche berates each person, each matter; for instance, the Translation Group has not translated anything into either English or Japanese since 2023. But now, since I have taken over translations, the Japanese page has been updated, and a German person in Tokyo, having seen my Japanese webpage, phoned the Kyoto Buddhist Center to request two copies of Happiness and Suffering, one copy in Japanese and one in English. So, stop thinking that Rinpoche enjoys scolding people—there is fate behind everything I do—being able to liberate one person is enough. The Translation Group, when Disciple Hung was responsible, translated nothing in three years, thinking that no one reads them! Immediately, there is proof that someone is reading; the Kyoto Buddhist Center got a phone call instantly!  

I hope that everyone conducts themselves properly—what’s in it for me to force you to learn Buddhism? I am tired and need my own time; I carry the whole lot of you every day and have saved Disciple Shen seven times – how could he even dare? I have not seen people this thick-faced. Another year is about to go by, as it is now October; do not think that Rinpoche must do something for you. The words ‘ words‘supposed to be,’ do not apply, nor is there anything that must be done.
 
On the day of the Longevity Buddha (Amitayus) puja, you all heard how Rechungpa pleaded for the Dharma? With three taels of gold. Three taels of gold in the past are equivalent to an astronomical figure today. He had to save up for a long time for that. 

And what about you? I never care about your money, yet each of you comes to take advantage of me, as if the Dharma is something cheap. Because Rinpoche practices the Bodhisattva Path, you think that simply kneeling down, shedding tears, repenting a little, and imploring for help will make Rinpoche obliged to help you. Those without karmic fate never change, no matter how much I have taught. I cannot help, nor can I deliver them. Rinpoche owes you nothing. I have already done far more than what should be done.
Yesterday, a disciple who has been ordained for over thirty years came to repent. I asked him, ‘What are you repenting for?’ He said, ‘I repent that I haven’t given rise to bodhicitta and haven’t cultivated compassion. I pray for Rinpoche’s longevity.’ Just saying that you haven’t given rise to bodhicitta or cultivated compassion—is that a repentance? If you don’t truly want to repent, then don’t! You’re really getting worse instead of improving! Do you think that just because you’ve read many sutras, you understand the Dharma? Back when you conducted pujas at the monastery, did the believers ever have spiritual responses? You were merely reading an article aloud for them to hear. And you call this a repentance? This is merely informing. I already knew that you hadn’t been practicing. If you had, you wouldn’t be like this. You are so pitiable! Appearing as a monastic in this lifetime, yet still being like this.
 
Since the last puja—Longevity Buddha Puja, I’ve already made it very clear to you all: the guru and the Dharma transmitter are extremely important for you. Don’t think that the guru just likes to scold people—without the guru, there is no Dharma. Now there’s even a Dharma text that states this very clearly: the guru’s words are the words of the Dharma; the guru is the Buddha! But you treat the guru as merely someone who practices a bit better than you do. Here, you don’t even need to spend much money; you can ask for anything, and there are plenty of pujas you can attend as well! Tell me, who else would hold puja for you every week? Who else would hold puja at the Monastery every month for you to attend? No one would! First, because it’s too expensive; and second, because the abbot couldn’t sustain it. You have no true heart of repentance! I’m old now, and what I do may increasingly displease you, because I know very well that when the time comes, I will leave. I don’t want to carry so many people around me. Those who are willing to practice, I will gladly lead; I’m completely willing to. Those who don’t practice, who only seek to gain benefits from me, I let them do so willingly as well. But the key point is: do you have respect for the guru? Without respect for the guru, there is nothing left! 

I sacrifice myself all day long. Take that man surnamed Shen, for instance, I’ve saved him several times, and just look at what he’s turned into! Do you think saving you doesn’t cost me my life or good fortune? Since you refuse to practice, why should I keep wasting my good fortune on you? You think that you have a lot of good fortune, that Rinpoche especially favors you, but what have you done for the Buddhist Center? What have you done for the Monastery? If you’re truly willing to devote yourself to the Dharma and do your best in whatever Rinpoche transmits to you, that’s what brings me the greatest joy — not coming to me to repent. Just like this disciple, who’s been ordained for over thirty years, came to repent to me, and only said two short sentences. Is that what you call repentance? We’ve all recited the Repentance Text — is that what the text teaches? The entire text is about the mistakes and faults we have made, acknowledging the wrongs we’ve done. Now he is repenting, but he didn’t say any of that, so he didn’t repent at all. And yet he claims to have been a monastic for decades! The most fundamental Dharma method in Buddhism — repentance — he doesn’t dare to do, doesn’t want to do, has no courage to do, no face to do! Such a person looks down on the guru. For him, the Buddha will never appear, and Bodhisattva Avalokiteshvara will not either.

Why does the Dharma gradually decline in the Age of Dharma Decline? It’s because of things like this. If I were not strict and instead said, ‘It’s wonderful that a monk came to repent to me,’ his entire life would be wasted. He would think that since he has repented, he must have already attained results through practice. I could choose not to scold him, even praise him a little — if I did, all the monastics from his old monastery would probably come over to me. But I refuse to flatter him, because he is too haughty and arrogant. He keeps asking himself why he can’t achieve attainment even though he’s practiced everything taught in the sutras. It’s because he has neglected one thing: the sutras do not speak of the guru; only the Vajrayana does. Without a guru, no one can truly attain any result through practice. Yet he refuses to accept this, thinking that as long as he follows my teachings, that’s enough — but he lacks any genuine reverence or respect for the guru.

Just like the thing that happened recently, from your perspective, there was nothing wrong with it. In November, I will pay to take a group of university students to Guangzhou. Last time, when they went to Beijing, I also covered all the expenses; each trip costs over one or two million NTD. You ask, ‘Why does Rinpoche spend so much money?’ You cannot see the future benefit of what I am doing, and I’m not going to explain it to you now. Then this ‘magnificent’ professor, Disciple surnamed Li, suddenly called and told everyone to come and make offerings to me, because Rinpoche let them go to Guangzhou for free.
 
Rinpoche scolded Disciple Li: ‘Did I tell you to do this?’ (Disciple Li shook her head.) Now you don’t even need to ask in advance, right? You think this is a good thing? Do you know how much it costs for each person to go to Guangzhou?’ (Disciple Li reports: Almost $80,000 NTD per person.) Can each of them really offer me $80,000 NTD? (Disciple Li shook her head.) Then why did you tell them to come and make offerings to me? Just to put on a show for me? You think that this way, you owe Rinpoche nothing. What I’m doing is to let them go there for free, so why did you have them make offerings? I’ll ask you again. Are you just trying to show yourself as being good to me? Do you think Rinpoche is so pitiable that you want to help bring back a bit of money for him? I’m telling you, if this happens even once more, you’ll be dismissed! This is the current misunderstanding about general disciples making offerings to Rinpoche. I’ve made it very clear, I’m taking them to Guangzhou for free, so why make offerings to me? Offering to me is fine, make offerings to me afterwards, but why before the trip? You think it would make me happy? Last time, the group that went to Beijing, I didn’t accept any offerings either.

Please don’t try to think with your human mind of what I’m doing, or decide on what you think Rinpoche would like; sometimes you have the opposite result. Some of these kids come from families that aren’t well off, and never get a chance to travel, so let them go and get some real experience. Some have taken refuge with me since childhood. I let them go have a little fun, what’s wrong with that? But you acted on your own initiative, thinking this would please Rinpoche, that I’d be happy. Because you organized it yourself and brought them to make offerings to Rinpoche, Rinpoche would give you some credit. But my personality is not like that. If I haven’t said something, if I haven’t decided to do something, and you do it for me, I will absolutely oppose it! No matter how great the benefit seems, I will oppose it, because it wasn’t my decision to make. If I wanted to take people to Guangzhou and then have them come and make offerings to me, I would tell you. I don’t need you to come up with those schemes on your own. You may think you aren’t scheming, that you’re just bringing people to make offerings, so they will gain some good fortune. Do I need those offerings? Even when I want to do something, there are people who interfere and spoil it.
 
I’ll say it again: you cannot see the future of what I am doing. If you could see it, then you would be Rinpoche! Do you want to sit here? You damage my reputation, undermine my promises! Wouldn’t people think that Rinpoche is using a pretext to collect money? You told nonsense! Like the last time I let the students go to Beijing for free, in return, that Disciple surnamed Chen finally made sure, truly confirmed, that Rinpoche does not exploit the Dharma for money. Only after she confirmed this did she begin to practice sincerely. I always sacrifice myself to bring fulfillment to you all. Before I spent those two million NTD, she still hadn’t confirmed that she wanted to practice sincerely — she even thought I was making money from the Dharma.
 
Disciple Li is irreverent toward me. If she were respectful, she would have first sought permission before bringing them to make an offering. Perhaps she has been a professor for too long, too used to giving orders. I’ve said before that teachers and doctors are the hardest to be liberated. Disciple Chen, whom I mentioned earlier, is also a teacher, also difficult to be liberated as well. Now I’ll add another type to the list—those who have held official positions are also hard to be liberated. So today, in performing the Chod Puja, I hope it can help you resolve some problems.

You’ve probably never heard of someone getting scolded for organizing a group of people to make offerings, have you? This must be your first time. But what she did is entirely different from what I’m doing. I’m the one making offerings, yet she went and told others to come make offerings to me. What do you think, is that wrong? You’re all the same—superstitious and obstinate. If she truly had that intention, she could have just offered her own money. Why didn’t she? Rinpoche said to Disciple Li: You have money and can afford it—you could have afforded all of it if you wanted. Do you think I don’t know how much wealth you have? Yet you still told others to come and make offerings instead.

When we are learning the Dharma, our words and actions must be even more careful than general people; we must not let others misunderstand. I could have agreed with her approach, even said it wasn’t enough, and let her plan things for me; she would definitely have helped, because she believes that helping Rinpoche brings credit and good fortune. Therefore, she doesn’t truly understand me, I could refuse even twenty million NTD. Rinpoche said to Disciple Li: Do you not believe me just because you haven’t seen it yourself? You come here often on Saturdays, and you’ve seen me turn down offerings many times. Do you think I care about your credits? Enough of messing with me like this. Really enough!

Learning the Dharma from Rinpoche is very difficult because you never really know whether what you’re doing is right or wrong. You often make mistakes. Where does the problem lie? It’s because you don’t seek instructions. If you can’t find me, it’s fine to have a disciple convey the message to me; even if you get scolded, at least you won’t make a mistake. Isn’t that right? (The assembly replies: Yes.) Some people try to show off their cleverness to me, but this old man is really hard to deal with. Right now, the Disciple surnamed Wang understands how difficult I am to deal with, so whenever I show a little anger, he gets nervous, because he knows me. You, however, don’t know me. Don’t be fooled by my smiling, easygoing appearance—when my temperament appears, I am more stubborn than anyone. 

On November 9th, I will perform the Guru Puja, which is a very long liturgy that takes a whole day to perform. This Dharma text is not often performed because it is usually performed in a monastery for monastics. Here, however, we have very few monastics and mostly lay practitioners, so this time I will perform this Dharma method reluctantly. The main point of this liturgy is to cultivate gratitude, reverence, and respect toward the guru. Do not use the guru for your own purposes. Without a guru, there is no possibility of any attainment. This is clearly explained in the Dharma text of the Longevity Buddha. Do not be like the disciple who has been ordained for over thirty years, thinking: As long as you transmit the Dharma to me, I will practice it. On the 9th, when I perform the Guru Puja, I will clarify the true position of the guru. Do not think the guru is an ordinary person; there are things I can do that you cannot. Since you cannot do them, why do you still not follow instructions? Yet you try to use your human mind to figure out what I am preparing to do or what I am asking of you.

I’m telling you all that much today is not for the sake of threatening or intimidating you, but because, after observing you for so many years, you’re still the same. Aren’t you ashamed? It makes me sad, because I can’t save you. I don’t have much time left. Don’t assume that Rinpoche will live longer than you. Whether I live long or not is up to me. Once I’ve finished everything I need to do, I’ll leave; I won’t stay any longer.
There is nothing that is worth for me to be nostalgic about. I have spoken so much Buddha Dharma over these decades, you really need to practice it genuinely; the benefit is certain, it will definitely change your future, and you will clearly see the changes. If one does not practice it genuinely, approaching it with a half-hearted attitude, doing only a little, and relying solely with the human brain, of course, nothing will result. 

Just like I berate the translation group. Why did I berate them in such a serious way? The matter guru instructs them to do, they just don’t do it; and find a bunch of excuses. It is not easy for youto enter this lineage; I never do advertisements, nor publicize or emphasize the supernatural power, I just transmit the Dharma silently. So, this means fate lies. Since there is fate, seize the opportunity. When fate passes over, nothing is left. What so-called ‘cherishing the fate’ does not mean to cherish fate and prolong it; rather, as the fate of learning Buddhism arises, cherish it and do not let go of it, do not give yourself the excuse to say: it’s fine, just let him scold, he will still compassionately help me. 
 
There was once a person who took refuge in me many years ago; she left later on. Recently, her husband passed away; he suffered greatly before death. His daughter came to seek an audience with me. After I helped to bless him, he passed away the next day. Because his daughter wasn’t willing to become vegetarian in this life, he didn’t possess the fate to implore for the transference of consciousness; even if I help him, there is no fate. This disciple, who once took refuge in me, was disrespectful to the guru, only caring about herself. The little good fortune accumulated from the past, only allowed her to implore for helping her husband to leave the suffering, but not consciousness transference.
 
Do not think by taking refuge in me, one is certain to receive consciousness transference. My vow is to help the sentient being not to fall into the Three Evil Realms, but if you don’t practice diligently in this life, even if you are reborn in the Human Realms, you might not have the opportunity to approach the Buddha Dharma; you might be so poor that with nothing but only a human body. It is because you do not accumulate good fortune when alive. The Ratnakuta Sutra stated very clearly: If one has done nothing in the past and present life, there will be no such karmic retribution. Therefore, one must put it into practice in this life, it will surely exist in future life, make the resolution. 
 
Day passes by day, do not think that learning Buddhism is for the good mood or something else; these are all fleeting clouds before the eyes, unimportant. The most important thing is whether one is able to let go of everything when he/ she is about to pass away. For instance, the male disciple who suddenly passed away recently, he spoke all day long about following me, but when he passed away, his hands were very stiff. His son originally disbelieved, but before his body was cremated, his hands became very soft. This has to do with whether he has practiced while alive. Rinpoche doesn’t care about your status or position, but only helping equally without discrimination. Whether one makes offerings or not, I do not remember, I only remember those who I refused to take the offerings. 
 
Your resolution is the most important of all. Without resolving, it is impossible to feel the guru’s energy. Each time I perform the Dharma, you can feel the energy. For instance, the previous Puja of Longevity Buddha, I bestowed you earth, wind, water, fire, and consciousness. Some people who lacked earth and fire would feel hot, didn’t you? (The assembly replies together: Yes!) When I was performing the Dharma, the part that you felt particularly hot was which needed to be filled back. When you go to the doctor, you can also tell them to help you. If you felt that all of them are about equally hot, don’t ever assume it means your body is in good condition — it actually means that all five elements are insufficient. Congratulations to you for going to the Land of Amitabha sooner. (The assembly laughs.) Because starting from the moment we entered the womb, earth, wind, water, fire, and consciousness has continued to deplete. The Longevity Buddha is to help you to fill back what is lost, and to let the five elements of your body balance a bit, so that you can have the ability and energy to continue practicing. Disciple Wang, it is not for you to become healthier, and get back to part time job.  
 
There was one disciple who came to seek an audience with me, and said that his blood had a problem; and repented to me, imploring me to help him to the Pure Land, I said I will not. During the Puja of Longevity Buddha, I stated very clearly that if one did not practice Amitabha, on what grounds should I help you? If you were to immigrate to a country, you need to first prepare the money, which represents your good fortune; and you still need to learn the local language and culture, which is the merit. Neither of them is done, under what circumstances can one go to the Land of Amitabha? If one relies on the guru, did you do the same as what Rechungpa had done, as mentioned in the  Puja of Longevity Buddha last time, to make offerings of taels of gold? You aren’t willing to do it, and you are incapable of doing so. 
 
In ancient times, when a family member was about to pass away,  if（the family) were to implore the practitioner to perform the Phowa, they would reverently invite Rinpoche to their home,  build a house for him to stay in, provide the finest food and necessities, and after the Phowa was completed, they would make offerings with gold. Rinpoche doesn’t impose this condition on you, but only has one, which is that you must practice while you are alive. If you can’t even meet this basic requirement, on what basis do you think you can go to Amitabha’s Pure Land? Even if I bought you the airplane ticket and got on the plane, but since you are illiterate; for example, Japanese, you would also get lost and couldn’t make it. Or when you arrive there, when the immigration officer is asking on what grounds you’re entering — if you can’t answer, you won’t be allowed in.

You have heard too many incorrect statements outside, thinking by reciting Amitabha, you are able to go to the Pure Land. I guarantee it is impossible! The Amitabha Sutra states very clearly that the Pure Land is a place for all great virtuous people. Great virtuous people are people who cultivate the five precepts and ten meritorious acts, and the Thirty-Seven Practices of Bodhisattvas to perfection in this life. Although you do not meet such requirements, the guru is still very compassionate, since there are ways in Vajrayana to help you to eliminate the obstacles and let you go to the Pure Land. But if you disrespect the guru, the fate is gone. For these several decades, I have transferred many people’s consciousness; some, even though I have made my promise to them, but it didn’t necessarily mean I would be able to do it. For some people, the fate fell apart when the time came, because they didn’t have good fortune for it.
 
To go to the Land of Amitabha, it depends on whether the person being transferred has this good fortune, merit, and fate; and whether the person who transfers consciousness has such ability, merit, and compassion. It can only be accomplished with both conditions combined.. I possess compassionate power, but I can’t help if you don’t have good fortune, merit, and fate. Therefore, the male disciple who passed away suddenly, I helped him to pick a date, which is 20 days left until the funeral procession. It is because he was very greedy while he was alive, so the karmic retribution is to go to the Freezing Hell, so let him be frozen for 20 days in order to undergo this retribution.. Some under better conditions, I will perform the Dharma right away, and have the cremation held the next day.
  
All that you’ve done while alive would appear when you pass away, do not think that one can depend on Rinpoche, Rinpoche can reduce the sufferings, but karma still manifests, otherwise, the law of cause and effect no longer applies. Why do I force you to practice while you are alive? I can say that myself is an expert of death, I know very clearly what it is like before death. So, everything you are doing right now is for the preparation of death. It is not about preparing to make yourself become better now, to practice better, or to be enlightened. The male disciple who has ordained for over 30 years is such a person, seeking for enlightenment all day long, yet, he can’t even make a realization about his death; reading piles of sutras, but talking nonsense.  
 
Each year, as end of the year approaches, I urge everyone that time is running out  and that you must seize the moment. I start asking people to leave because I find them staying here idly without engaging in cultivation; I feel sad, so it is better for them to leave, so that I won’t have to see them, I will not use the supernatural power to see them either. I start to phase people out, do not think by not coming to seek an audience with me, I won’t know. It’s like the disciple who brought the person who once left and ordained to the Monastery, although I did not know it, but Dharma Protector Achi would discipline him, made his stomach hurt so much that he couldn’t sit and left.  Dharma Protector Achi is behind me, and I keep imploring her to help me to discipline disobedient disciples; She supports me, and she will execute it. Do you think she supports me or you?

Today, I expound more is not to drag out your time, nor because I have nowhere to go. (The attendees burst into laughter.) Instead, it is in the middle of the night, waking from the dreams, feeling increasingly upset—why won’t my disciples practice? You all hope for peaceful and comfortable days. I had spoken many times, if you are unwilling to bear hardship, the fate of suffering will always follow you. As you don’t want to suffer from illness, then use the suffering of practicing to replace it. If you don’t want to suffer, it will certianly exist. Otherwise, the fate of suffering will always follow you, it will not extinguish, only depends on which day it happens. You think that it’s suffering to practice, there are many things you can’t do, places you can’t go, but such suffering has replaced illness or other kinds of hardship. Life is bound to sufferings; without it, we wouldn’t be born in the Human Realm. Therefore, having to learn the Buddha Dharma, be taken refuge in the Buddha, and encounter a guru who has attained practice of the Anuttarayogatantra in this life, one should extinguish the karmic fate of suffering.

How to do it? Not by making vows to get illness but through cultivation, it eliminates your suffering within suffering; using the time you think that is joyful to cultivate Buddha Dharma, to recite more. If one’s fate is destined to have wealth, one will naturally gain wealth.  If the fate is destined to have a spouse that is one’s karmic creditors, naturally, one can’t escape it. If one’s fate is to have several children who come to collect the debt, one gets it, just like my children; It’s all owed to them,  and I’m still paying the debt now. Therefore, the importance of learning Buddhism is whether one is well prepared when it is time to pass away. If not, even if I come to pick you up, you’d plead to stay a little longer, waiting for someone to come back and say a few words to you; or you’d implore Rinpoche to convey something for you. Only one thought, there’s no way you can go to the Pure Land of Amitabha. 
 
Examine yourselves, so many Dharma methods being practiced, are all for eliminating the fate of suffering, so then one will be able to obtain the utmost bliss, which is the World of Utmost Bliss. The so-called ‘fate of suffering’ doesn’t mean one feels annoyed, or that work doesn’t go well. What is fate of suffering? All our thoughts are affliction, which is suffering. Do not think that failing on tests or else are sufferings,  these are all made by yourselves. The genuine suffering is that our mind of affliction is incessant, such a mind will let us drift in the sea of suffering and reincarnate endlessly. Hence, we use cultivation to drain away and to subdue such types of affliction. Everything that anyone thinks of is affliction, to the arhats who cultivate Hinayana, even cooking and feeling hungry are afflictions. So,  monastics of Hinayana don’t cook, they rely on alms begging or let the restaurant handle it; they don’t cook themselves, nor holding the Buddhist beads; to them, these are all afflictions.  

We have to rely on Buddha Dharma to help us subdue afflictions. The power of affliction will gradually diminish. Afflictions are the origin of all sufferings. Only if one uses Buddha Dharma to subdue it, even if affiliations arise, the fate of suffering will be short, and pass in the blink of an eye. This is the reason why the practitioner’s mind is calmer and more stable, they know that suffering is temporary, they should implore for everlasting and unchanging joy at the Amitabha’s Pure Land. Any joy on Earth is temporary and comes with consequences, for example, if one likes to eat a certain food very much, one will get sick if he continues to consume it; whatever one likes to play with, something bad will happen if he does it unceasingly. These are all origins of suffering.  
 
Be clear that learning Buddhism isn’t for one to escape from his own suffering or bad matters; without such matters, how could one possibly learn Buddhism? These matters are the reason that motivated you to learn Buddhism, but suffering arises from the actions of body, speech, and mind accumulated over countless lifetimes. By purifying your body, speech, and mind in this life, subduing defilement body, speech, and mind accumulated across past lives, the power of affliction will naturally keep decreasing. That male disciple who died suddenly had many afflictions, sought trouble where none existed; I told him, but he wouldn’t listen; therefore, he ended up with a short lifespan. I told him to let go, but he went, ‘Ah, ah…! ’I told him to forget it, but he also went, ‘Ah, ah…! ’Ultimately, when he passed away, he went ‘Ah! ’.When the guru gives you guidance, listen to it, everything the guru does is for the sake of saving you from falling back to reincarnation, not for the sake of taking more offerings from you.

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Updated on October 30, 2025