His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – November 23, 2025

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded on‘Scroll 32, Chanding Paramita’(Chapter 10, section 2) of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha, and Gongchig (dgongs gcig, The Single Intention) by Lord Jigten Sumgon.

Rinpoche ascended the Dharma throne and recited the Great Six Syllable Mantra, and many present felt their bodies grow hot, their chakras vibrated, and saw the sacred body and the mandala emitted a golden ray of light. At the same time, a miraculous fragrance permeated, and the vexations of the assembly suddenly subsided, enabling all to accept Rinpoche’s incomparably wondrous teachings of the Buddha Dharma. 

Sutra: ‘Sariputra, when a Bodhisattva, through His actions and appearance, enters into and understands the mental states of sentient beings through such modes of practice, this is called the Bodhisattva Mahāsattva’s perfection of the wisdom of knowing others’ minds.’

This passage mentions the supernatural powers exhibited by the Dharmakaya Bodhisattvas. 

Sutra: ‘Further, Sariputra, what then is the Bodhisattva Mahāsattva’s perfection of the wisdom of knowing others’ past lives?  Sariputra, thus the Boddhisattva Mahāsattva knows the past lives of all sentient beings in the unlimited worlds of the ten directions. He possesses the supernatural power of knowing the past lives of countless sentient beings.’ 

Boddhisattva Mahasattva means the Dharmakaya Boddhisattva, the great Boddhisattva.  All sentient beings in the unlimited worlds of the ten directions means all sentient beings of the worlds in the ten directions. He possesses the supernatural power of knowing the past lives of countless sentient beings. He possesses supernatural knowledge of past lives towards all sentient beings. 

Sutra: ‘For one, two, three, four, or five days. For twelve, twenty, or even fifty days. For a hundred, a thousand, a hundred thousand, or countless hundreds of thousands of myriads of lifetimes. Or even a hundred kalpas of destruction, a thousand kalpas of destruction, a hundred thousand kalpas of destruction, or countless hundreds of thousands of kalpas of destruction. He can remember the past lives of all sentient beings; they had these names, they were from these ethnic groups, they had these family names, they looked like this, were of these genders, and were in these physical conditions. They lived in these places, ate and drank in these ways, they remained alive for this long, they experienced suffering and happiness in these ways. They were reborn and died, they had this amount of life span, where they passed away, and where they took birth. He recollects all previous states of existence of all sentient beings.’ 

The supernatural knowledge of past lives mentioned in this passage is not about the average person, nor is it something that First Ground Bodhisattvas can accomplish; it must be a Dharmakaya Boddhisattva, which is a Bodhisattva beyond the Eighth Ground. A Bodhisattva beyond the Eighth Ground can know all the things that occurred in the past lives of all sentient beings; where they were born, where they lived, what their names, appearances, and physical shapes were, what they ate, and even where their sufferings and happiness came from, how they took birth and died, and their lifespans, all is completely clear to him. Where they passed away, and where they took birth. He recollects all previous states of existence of all sentient beings. He even knows when one passes away in a lifetime. 

Sutra: ‘Further, he knows for himself as well as other sentient beings. This supernatural knowledge of past lives is not singular.  He recollects his own previous states of existence as well as those of other Pudgalas. This supernatural knowledge of past lives is not singular. ’
 
The Bodhisattva is also very clear about himself, and this means the same for other sentient beings. This supernatural knowledge of past lives is not singular; it is not limited to this single thought, which means that all of his thoughts are not singular, and he doesn’t possess only one kind of supernatural knowledge of past lives. He is clear about himself as well as other sentient beings. Look up what Pudgala means. (Search result: ‘Pudgala’means ‘human,’ or ‘sentient beings.’) This Bodhisattva knows all about his past, not just one type of past.  

Sutra: ‘Further, he knows his own past causes, virtuous roots, and mindful powers as well as those of other beings. Further, from these virtuous roots, he matures the Bodhi (realization). He enables other sentient beings to generate the Bodhicitta through their virtuous roots. Further, he goes along with the causes of these past sufferings and happiness arising from impermanence, suffering, and selflessness. When he is aware that the causes of these past sufferings and happiness arose from impermanence, suffering, and selflessness, he does not enjoy Rupa (forms and aggregates), nor bhoga (pleasures), nor his family members, nor the riches and abundances,  nor to be a Chakravartin, nor to be Śakra Devānām-indra, nor to be king of the Brahman Heaven, nor to be the Caturmahārājakayikas (Four Heavenly Kings). He is at ease and does not enjoy being a ruler, nor the various desires and pleasures.’
 
To explain this passage simply, when a Bodhisattva attains the fruition level of the Dharmakaya Bodhisattva, he can be reborn at any time, and for instance, have many family members , be very wealthy, and even become a Chakravartin or the Śakra Devānām-indra. Still, the Bodhisattva does not view it as a kind of pleasure or sensation; he merely thinks of appearing as particular bodies to help sentient beings. 

Sutra: ‘He holds the authentic mindset that he only subjects himself to samsara to help mature sentient beings. Because he goes along with the causes of these past sufferings and happiness arising from impermanence, suffering, and selflessness, all are acted upon and gathered by his various vexations of the past.’

The authentic mindset means that all aspects of his thoughts are for the sake of liberating sentient beings from reincarnation and enabling them to reach Buddhahood. Therefore, he appears in different forms in different statuses to help different sentient beings, and when reborn as a king, he does not feel that he should enjoy these karmic fruits.

He subjects himself to samsara only to help mature sentient beings, meaning he reincarnates only to help them mature. And he goes along with the causes of these past sufferings and happiness arising from impermanence, suffering, and selflessness. He follows along with the impermanence, suffering, and selflessness of sentient beings, which means that if a Bodhisattva is reincarnating within the Six Realms, there is no suffering; it is all going along with impermanence; his fate enables him to be reborn in a particular realm, and when this fate matures, he goes along with it. 

For example, Buddha was reborn as a deer king, a bear king, and a monkey king, but he suffered no suffering; he only went to benefit sentient beings. Therefore, it arises from impermanence, suffering, and selflessness. In this state, Buddha had no sense of self, which is to have no self that suffers, and no self that enjoys happiness, only to act on the Bodhisattva’s Path by helping sentient beings through being reborn in a particular realm. Even if a Bodhisattva reincarnates within the Six Realms, it is all acted upon and gathered by the vexations generated in the past lives. 

For instance, why did Buddha come to Earth to propagate the Dharma? And yet, why does Amitabha Buddha have his own Pure Land? Earth is a place where there is more suffering than happiness. In a past life, when Shakyamuni Buddha and Amitabha Buddha practiced together, he criticized Amitabha Buddha, saying that the Dharma Amitabha Buddha practiced was not within Śūnyatā (Puja teachings index 21) and therefore was not the most perfectly complete. Because of these words, Shakyamuni Buddha was reborn on Earth to attain Buddhahood in this life; Earth is a place of the Five Turbidities, and Shakyamuni Buddha is here to liberate us sentient beings with such heavy karma; he endured particular hardship for that. 

Shakyamuni Buddha was born on Earth because of the karma he committed in his past life; however, because he attained Buddhahood, this karma occurred, and although it was unvirtuous karma, since he attained Buddhahood, he could still act upon virtuous karma, even within unvirtuous karma. In other words, he employed the fruition level of attaining Buddhahood to be reborn in this Saha world of the Five Turbidities. Instead, he could benefit many suffering sentient beings. Therefore, this passage tells us that practitioners of the Bodhisattva Path, no matter which realm they are reborn in, are all due to the vexations gathered in their past lives. Why does he have these vexations to benefit these sentient beings? It is all due to his own actions of the past lives; however, being born in this realm, he will be very clear about the various matters, such as impermanence and selflessness; thus, he only appears in this body in this life to help these sentient beings.   

Sutra: ‘In this entire life, he becomes repentant and incredibly disenchanted. By means of the states that are connected to the present, he acted in ways that created unvirtuous karma at the root of his life. He becomes repulsive and will never act so again. All previous virtuous roots will mature vastly and immensely within the Anuttara Samyak Sambodhi (greatest awakening).’

Although we practice within suffering, because of all the virtuous roots of the past lives, the seeds and fate of suffering from past lives have diminished through cultivation. Thus, the karmic fruit of suffering occurs in this life, but because the virtuous roots are immense, the roots will mature even more vastly and immensely. 

Sutra: ‘Further, to be able to gather the virtuous roots of the present, all dangerous and difficult states can be eliminated, and enable the seeds of the Buddha, the Dharma, and the Sangha to reach maturity.’

Dangerous and difficult states, from the aspect of cultivation, mean that one can easily encounter some difficulties, which prevent us from continuing to act upon the Bodhisattva path, and prevent us from reaching the state of the Bodhisattva Path. To enable the seeds of the Buddha, the Dharma, and the Sangha to reach maturity. Therefore, he becomes a seed of the Buddha, the Dharma, and the Sangha. 
  
Sutra: ‘He continuously and ceaselessly matures the sarvākāra-jñāna (omniscient wisdom), the Samyaksmṛti (correct mindfulness), and fate power. Further, this correct mindfulness, through its own blessings and those of the Dharma Realm, is unmovable and not bewitched. Even when fixed karma matures, it is unaffected and unhindered.’

The correct mindfulness means that all thoughts are for the sake of transcending samsara, benefiting sentient beings, and helping them attain Buddhahood. This correct mindfulness, through its own blessings and those of the Dharma Realm, is unmovable and not bewitched.  Because one possesses the correct mindfulness, he will continue to bless all sentient beings within the Dharma Realm, and his heart does not become crooked nor does it waver and cease to bless the sentient beings, nor is there anything that can prevent him from doing this. 

Even when fixed karma matures, it is not bewitched and unhindered. In this entire life, one clears up all virtuous and evil karma from the past lives, and has no vexations at all. For example, when Nagarjuna Bodhisattva was practicing, he was envied by many non-Buddhists, who employed all sorts of ways to kill him, including poisoning and so forth, but nothing could kill him. In the end, someone went to implore him, ‘Please die! Because when you live, we all suffer greatly.’ Nagarjuna Bodhisattva said, ‘You have no way of killing me because all the fixed karma from killing karmas that I committed in the past lives have been repaid in full, but only one karma is unpaid; in a past life I had cut the head of an ant off with a blade of grass, so take a blade of grass and cut my head off.’The Buddhist sutra tells this story to convey that one’s own fixed karma must come to maturation, but once it does, he feels no vexation. He was unagitated by the occurrence of the fixed karma nor did he hope to change it. Instead, he accepted it with a compassionate heart, Śūnyatā (Puja teachings index 21), and the heart of impermanence. 
 
Sutra: ‘In Śamatha, with his blessings, his heart is never bewildered or reaches a state of disarray. In Vipaśyanā, he attracts.’
 
The following passage states that all that he does, his heart of blessing was never bewildered, or disarrayed, akin to the way Rinpoche will definitely practice Dharma every day to bless the sentient being, disciples, and never gets bewildered, whether the disciples are disobedient or not, whether they practice or not, whether they have the heart of offering or not; he simply does so, day after day, constantly and continuously. 
 
Sutra: ‘With the limited wisdom of the present, he is without fear and cowardice.’

With the limited wisdom of the present, before attaining Buddhahood, our wisdom is limited. For instance, Bodhisattvas from the First Ground to the Eighth Ground have wisdom of different levels, and when an Eighth Ground Bodhisattva looks back at a First Ground Bodhisattva, the wisdom of the latter is limited. This means that when we are at a particular fruition level, although our wisdom may be limited, we do not feel guilty, nor are we afraid to practice or to implore for the Dharma. The way you behave now—with limited wisdom, and yet all day long you think that you will never achieve it— is fear and cowardice, timidity and lack of bravery! Here, it berates you; you must understand that your wisdom is very meager and limited, and as an average human being, how could you possess the Buddha or the Bodhisattva’s wisdom? But how does one develop this kind of wisdom? It is through continual and ceaseless cultivation, refraining from fear and cowardice, not retrogressing, and not looking back! Do not think that you are incapable or that this is the way you are. 

Earlier passages state clearly that if one does not practice the Six Paramitas, one will have none of it in the next life. You do not possess the Six Paramitas in this life because you did not cultivate them in the past life, so you must practice diligently in this life! For instance, everyone received NT$10000, but I did not feel its presence. Where did you spend it? You are all suddenly silent, fear and cowardice! You all think this is your own money, but in fact it is a sudden addition, and every one of you received it. Did the monastics get it? (The monastics reply: yes.) Where did it go? (One monastic replies: Made as an offering.) I know you made an offering, but the rest of the monastic disciples did not! Windful thrusted upon you, and yet you’re still reluctant to make an offering, especially those of you who receive my support for food, housing, and medicine. 

What does this mean? Fear and cowardice. You think NT$10000 is very little and would make no difference to Rinpoche; this was given to you by the government for your use. I did not see you use the money when you got it; are you repaying your credit card debt first? How did you live when you did not have this money? From this point, I can see that none of you are practicing. Rinpoche is not greedy about this money and does not talk about it on purpose, but I am just telling you that you really don’t understand how to make offerings. 

Yesterday, some disciples understood how to make offerings while others truly had no idea. Only one monastic disciple came to make an offering yesterday; the others did not. Besides a few male monastics, all the others receive monetary support from me. Therefore, why is the Ratnakuta Sutra rarely taught in Taiwan? Because if it were taught, everyone would be ashamed. Because it talks about the things that Bodhisattvas can do, and here it urges you that even if your current wisdom is limited, don’t be frightened or cowardly, you are all frightened and cowardly in that after pleading once, Rinpoche refused to transmit the Dharma, and you think to just let it be, and that you have no fate.  

Fate is created, not thrust upon you by the Buddhas and Bodhisattvas; you need to generate fate yourselves through continuously imploring, again and again, to implore until good fate arises. For instance, yesterday, a disciple said that her father had passed away and pleaded for consciousness transference, but I won’t transfer consciousness for her father. Why? Her father never came to see me during his lifetime. She also told me that in 2023 Rinpoche allowed her to come to the Buddhist Center to perform grand prostrations on behalf of her father. Is performing grand prostrations pleading for consciousness-transference? I am very sure that when she performed the grand prostrations, she pleaded for her father not to experience pain and sickness, and to lessen his pain and sickness, and for him not to be reborn in the Three Evil Realms, but she did not implore Rinpoche to transfer his consciousness, so there was no fate. Especially when he never came to see me before his passing, how could there be any fate? So, I told the monastics to introduce her to go to another Buddhist monastery for consciousness transference. 
 
You did not think that Rinpoche would be like this! Clearly, she came to make grand prostrations; there should be fate, but what was the person prostrating thinking? I have frequently taught you that performing grand prostrations on behalf of your parents is to represent them in doing so; you are not performing them yourselves! Have I not said so? (The assembly replies: Yes.) This person did not take it in and thought she was doing them herself, and thought that by doing them for her father, she was very filial. In fact, she was not filial; she was exempting and lessening her own troubles. Therefore, her whole family came yesterday, but I still could not transfer her father’s consciousness—there is no fate! I have also said that you, as children, can form fate for your parents with the Buddhas, Bodhisattvas, and Rinpoche, haven’t I?  (The assembly replies: Yes.) Did you do it? It’s as if your parents will never die, and you think that on the day of their death, you can come to plead, and Rinpoche will definitely agree compassionately. Buddha helps those with fate; how can one be helped without fate? I let her come to perform grand prostrations in 2023, and she still could not generate any fate for her father; it undoubtedly has to do with her heart in performing the grand prostrations. 

Learning Buddhism is a very subtle matter; a single idea, a single thought, can change you as well as your family members. What does correct mindfulness mean? Since your parents are not willing to learn Buddhism, at least represent them in continuously imploring, to prevent them from falling into the Three Evil Realms, and to implore and receive Rinpoche’s consciousness transference. When you don’t plead and only come when the person is dead, if we follow the words from the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows, I have told you many times what one should do when a person dies. Go back to the official website to see what I said. Who has fulfilled such deeds? Not a single one of you! Rinpoche doesn’t even fuss over things; if you have done the slightest bit to form some kind of connection, I always do my best to help you transfer consciousness. You, however, are frightened and cowardly; you call it quits when you have implored once but can’t get it—there’s no fate. You’re the ones saying there is no fate. 
 
Sutra: ‘With the correct remembrance and mindfulness (Samyaksmṛti), there is no forgetting or losing.’
 
When Buddhist sutras talk about‘correct(ness),’ it is not that the Buddhist sutra is stating what is correct, and not reciting the sutra is incorrect. The key point in the definition of ‘correct(ness)’ is how to help sentient beings transcend life and death, samsara, and how to enable oneself to attain the fruition level of Buddhahood in the future, and also help sentient beings do the same; this is what is correct mindfulness. Therefore, with the correct remembrance and mindfulness (Samyaksmṛti), every action and behavior is for this matter, and one does not forget or lose the reason for learning Buddhism. 

Sutra: ‘He enjoys great happiness, accumulates and gathers various acts, but he does not reach realization through others. By accumulating and gathering actions, he shall reach the other shore and be capable of reaching all attainments. ‘

Although he may enjoy great happiness in this life, and he accumulates and gathers various acts, he does not reach realization through others—he does not reach realization by being forced by others. Instead, through practice, very naturally, once fate is in place, he will realize that he must diligently learn and practice the Buddha Dharma. By accumulating and gathering actions, he shall reach the other shore. Thus,  having accumulated and gathered so many reasons for cultivating, he shall reach the other shore, which is to be born in the Buddha Land. 

Sutra: ‘To accumulate and gather all actions. With the fate power of correct mindfulness (Samyaksmṛti), he does not forget or lose the Dharma of the past and the present. This means that the Bodhisattva Mahasattva has practiced the supernatural knowledge of past lives to perfect completion. ‘

All accumulation and gathering of the causes to practice through the fate power of correct mindfulness (Samyaksmṛti).  He does not forget or lose the Dharma of the past and the present. This means that the Bodhisattva Mahasattva has practiced the supernatural knowledge of past lives to perfect completion. All fate that has been accumulated and gathered is mainly correct mindfulness (Samyaksmṛti). Therefore, he does not forget or lose the Dharma of the past and the present, meaning whether in the past or present, he never forgets or loses this correct Buddha Dharma, which can help his own practice and the sentient beings; with the slightest bit of practice, he will know, and the fate from past lives will emerge. He is dedicated to and deeply believes in this Dharma, and very naturally, he practices diligently and ceaselessly. 

For instance, I had the fate to encounter His Holiness the Drikung Chetsang Kyabgon, and he blessed me once, so I never forgot that I had practiced in the past; therefore, in this life, I naturally and easily learned the Vajrayana Dharma.  

This was what one had done in the past lives, vows that had been made, and ceaselessly to diligently accumulate and gather all of the virtuous roots, hence, the power of the virtuous roots emerges in this life. You don’t accumulate and gather the virtuous roots in this life, being selfish and self-serving continuously, just like this female disciple, will the grand prostrations have effects? Of course, it works, but the mind is incorrect. With the incorrect mind, doing grand prostration is merely doing exercise, no effect is reached. Many think that by doing grand prostrations, anything can be established, which is incorrect. The mind is very important; if the mind crooks, or has no right thoughts, doing grand prostrations is merely doing exercise.  
 
Sutra: ‘Furthermore, Sariputra. What does it mean a Bodhisattva Mahasattva perfect the supernatural powers and the wisdom and actions that accord with them?. Sariputra. This Bodhisattva Mahasattva cuts off various actions, and then is able to accomplish cultivation and practicing ding (Puja Teachings Index 06) of teleportation of desire.’
 
The Buddha asked Sariputra, ‘What is meant by a Bodhisattva and a Great Bodhisattva who has perfected the supernatural powers—namely, the bases of supernatural powers—and has brought to completion the wisdom and actions that accord with them?’Sariputra, a Bodhisattva Mahasattva fully perfects all conduct and practice, and, through habitual and sustained cultivation, practices ding (Puja Teachings Index 06) of teleportation of desire.

Sutra: ‘To cut off various actions, accomplish cultivation and practice ding (Puja Teachings Index 06) of teleportation of diligence and courage.’
 
To cultivate ding (Puja Teachings Index 06)  of teleportation, one needs to cut off all those behaviors that shouldn’t be done. To accomplish cultivation and practicing ding (Puja Teachings Index 06) of teleportation of diligence and courage. Ding (Puja Teachings Index 06) of teleportation, and teleportation, if being practiced to the best, the entire universe, worlds of the Ten Directions, one can reach there by just one thought. The Amitabha Sutra states that being born in Amitabha’s Pure Land, if one wants to go to another Buddha’s Land to listen to the Buddha Dharma, upon the arising of a single thought, one immediately reaches there; the journey there and back requires only the duration of a single meal.This is teleportation. 
 
We can’t cultivate and attain such results on Earth. In the place of Drikung Kagyu, where Milarepa once retreated, because I went and retreated there, so I know it very clearly; further up at over 6,000 meters, almost 7,000 meters, there is a cave at the summit of the mountain, no human is able to climb up; and there was definitely no tools to let people to climb up in the past. After Milarepa practiced layer by layer from below, there was still a mountain cave at an altitude of 5000 meters; now a Buddhist monastery is built there, and I have also practiced at that place. In the past, people who were sent over by the Drikung Kagyu lineage to the Lapchi Snow Mountain for cultivation will all practice in this mountain cave. Venerable Milarepa flew from a place at a height of 5,000 meters to a mountain cave at a height of 7,000 meters to cultivate; this is teleportation.  

In addition, Drikung Kagyu written records also stated that during the Yuan dynasty, the Gelug lineage led troops to attack the Drikung Til Monastery. Lord Jigten Sumgon asked all the monastics to gather in the Mahavira Hall, Jigten Sumgon performed the Dharma and led everyone flying from this mountain top to the opposite one; if driving a car in modern days, it would take over an hour. All disciples who followed needed to enter ding (Puja Teachings Index 06), no thoughts were allowed; and among them, there was a monastic who was responsible for cooking, fell; because he suddenly recalled that the rice was still being cooked. This is teleporation. If one wants to cultivate teleportation nowadays, things will be terrible. If in the sky and being detected by the radar, one will get shot down by the missile. Therefore, it’s better to use teleportation a little less nowadays. (The assembly laughs.) 
 
Sutra: ‘To break away various behaviors and accomplish ding (Puja Teachings Index 06) of teleportation of mind. To break away from various behaviors and accomplish ding (Puja Teachings Index 06) of observing. One’s desire, diligence, and mind. Observe integrating various Dharma, and one is able to cultivate to attain liberation. Thus, through the repeated cultivation of four teleportations, one attains the supernatural powers of divine states directly in the present life and comes to enjoy the benefits of immeasurable kinds of supernatural transformations.’ 
 
Shakyamuni Buddha only mentioned about what certain results will one obtain from practicing in a certain way here, but didn’t mention about the method of cultivation; if  speaking of this passage, it is definitely not Exoteric Buddhism, it’s only spoken in the practice of Vajrayana. Right now, there might be some very old lama in Tibetan who can cultivate to the degree that they can slightly fly up from the Dharma throne, this is also teleportation. To practice such Dharma method, one needs to enter chanding (Puja Teachings Index 6), let go of everything and do nothing all day, continue in the state of ding(Puja Teachings Index 6); one even eats in a very simple way to let the flesh body become light, and uses qi to power the body to fly up. In the past, when I went into the retreat of Vajrasattva, I continuously recited the mantras and let the body come up for a little bit; however, once the heart moved, the body went down. Shakyamuni Buddha didn’t explain how to cultivate this Dharma method, but he told you that if you do it in this way, you will definitely be able to obtain these things.
 
And be able to make use of it. The meaning is that due to the inconvenience of transportation in the past, helping sentient beings sometimes would take several months; therefore,  many practitioners cultivated teleportation.  Through Vajrayana practice, one can even cultivate the illusory body, enabling you to feel the presence of the guru. For instance, there was a believer who came to seek an audience with me yesterday; saying that after visiting my Monastery, he/she had dreamed of me twice. I said, ‘And then? Good bye!’Since he came, such a rare opportunity, yet he didn’t plead for guidance. Maybe it was because I looked more handsome in the dream; because my illusory body will look younger, so he/she didn’t bother to ask anything. (The assembly laughs.) 
 
Sutra: ‘Furthermore, such divine change, constantly observe all sentient beings. One by one, divine changes are all able to subdue all the sentient beings.’
 
After he possesses various types of supernatural power, he uses it to observe all the sentient beings. One by one, divine changes are all able to subdue all the sentient beings. Because if one doesn’t show the supernatural power, some sentient beings may not listen. Even dreaming twice, still not listening. Just like not long ago, there was a believer who, after going to the Buddhist Monastery, was able to see things. But because the eyes got cured, he/she didn’t come anymore. In the Age of Dharma Decline, liberating the sentient beings is very arduous, even though there is a benefit, yet they don’t come.

Sutra: ‘Furthermore, such divine change can all be manifested. Whether through the body, power, or further blessings.’
 
If one is able to subdue all the sentient beings, this divine change will let you see it. Just like some disciples, when they encounter danger, they often see me. This divine change is not displayed by me, but by my heart of compassion. Because my vow power is to help sentient beings, since you have taken refuge with me, of course, I will save you. The meaning is that since one has already taken refuge, if one listens to the words and cultivates properly, naturally, one will be saved. If one does not listen to the words, there is absolutely no way to be saved. Many disciples or family members here have witnessed this. If you have witnessed, raise your hand. (Many people at present raise their hands.)

Sutra: ‘Moreover, with each and every such bodily form, he is able to go forth and tame sentient beings. Again, with each and every such bodily form, he is further able to manifest various forms: the form of a Buddha, the form of a Pratyekabuddha, the form of a Śrāvaka, the form of Śakra, the form of the Great Brahmā King, the form of the Lokapala, or the form of the Cakravartin. Furthermore, through each and every form thus manifested, he again displays such forms in order to go forth and tame all sentient beings, and also to subdue the various classes of animals.’
 
Subdue means being ferocious and difficult to tame. To tame these ferocious beings, one must practice furious yidam. The four types of Dharma, santikarma (Puja Teachings Index 25) , vasikarana (Puja Teachings Index 26), paustikakarma (Puja Teachings Index 27), and raudrakarman (Puja Teachings Index 28), we all attain the achievement of them. When we practice these four yidams and attain achievement, we will manifest this type of body and appearance to subdue sentient beings. Some sentient beings are not visible to you. Only when we manifest a certain body and appearance will they come. 
 
Sutra: ‘Moreover, through each such manifested bodily form, he expounds the authentic Dharma for sentient beings. Again, he is able to manifest such mighty power universally to crush and subdue the extremely intense anger and arrogance of all sentient beings—namely, the power of a great strong warrior, up to a quarter of the power of Nārāyaṇa, up to half the power of Nārāyaṇa, up to the full power of Nārāyaṇa, and other such powers. With but two fingers of his hand, he can lift Mount Sumeru, which is sixty hundred thousand yojanas in height, and hurl that mountain a distance of eighty-four thousand yojanas, just as one might pick up an āmalaka fruit and toss it from here into another world. Yet the strength of the Bodhisattva Mahasattva endowed with supernatural powers remains utterly without exertion or movement. Furthermore, he is able to place within the palm of his hand the entire trichiliocosm—so vast, extending from the realm of water below up to the Akaniṣṭha Heaven above—with all sentient beings therein, and sustain them for kalpas upon kalpas. All paths of practice he is able to manifest in full.’
 
This passage is saying that if one cultivates to Bodhisattvas’s Dharmakaya, one can lift a mountain. Mount Sumeru isn’t an ordinary mountain, the meaning is that the Bodhisattva is definitely able to move an ordinary mountain; just like the Bodhisattva throws Amla fruit to other worlds, although the act is accomplished, the Bodhisattva does not move; it is the heart of his compassion, Bodhicitta, and vows that are functioning. The Bodhisattva’s body remains still; within Chanding (Puja Teachings Index 06), holding all sentient beings as if in the palm, through a long period of time, one is able to manifest all path of practice for them to see.
 
Sutra：‘And the Bodhisattva Mahasattva, for the sake of those sentient beings who are burdened with arrogance, excessive arrogance, and extremely intense furious, accomplishes such powers and capacities as are able to subdue arrogance, excessive arrogance, furious, and the like, and thereby expounds the Dharma for them.’
 
The power of the achievement of the raudrakarman (Puja Teachings Index 28) of the Bodhisattvas is able to subdue all arrogant and furious sentient beings, and to expound Buddha Dharma to him. 
 
Sutra: ‘Furthermore, with one’s teleportation, one obtains the wisdom of blessing. By the wisdom of blessing, one thereby obtains various Dharma of blessing. ’
 
Bodhisattva Mahasattva possesses teleportation and is able to go to any world, blessing wisdom, and obtaining all Dharma of blessing. 
 
Sutra: ‘Or he empowers the great ocean so that it becomes the measure of a cow’s hoofprint; again, he empowers a cow’s hoofprint so that it becomes the measure of the great ocean. At other times, he empowers a mass of fire so that it becomes a mass of water; again, he empowers a mass of water so that it becomes a mass of fire.’
 
Master Gampopa had cultivated to attain ding (Puja Teachings Index 06) of water and fire. The Buddhist sutra mentioned about ding (Puja Teachings Index 06) of water and fire; the body will transform into water at the top and fire at the bottom, and one is unable to see this person. This passage’s meaning is: When he cultivates to  ding (Puja Teachings Index 06) of water and fire, he can transform water and fire that can help sentient beings at any time, and can also let sentient beings obtain all the Dharma. 
 
The use of water and fire is because all of the sentient beings are a combination of the five elements: earth, wind, water, fire, and consciousness. After water and fire were established, earth and wind then started. The Buddhist sutras also state that before the destruction of Earth, great floods and great fires will appear. Many other religions all say that there will be great floods and related events. Shakyamuni Buddha once foretold: In the future, when Earth is about to be destroyed, first, there will be the great flood submerging all of the land, then great fires will appear and turn the whole Earth into ashes. The great fire is definitely not the fire burning from Earth; for example, the fire that is brought by the destruction of the sun suddenly roasts Earth completely, and everything is gone.
 
Right now, frequent and sudden great floods and fires occur on Earth; this is the sign; the beginning of destruction. A planet will experience the four stages of Formation (the establishment of a planet), Existence (sentient beings can live in it), Destruction (the beginning of destruction), and Void (the end). Now, Earth is in a state of Existence and Destruction. There are many great floods and fires, all are heading towards the stage of Destruction. If you can’t solve the matter of reincarnation in this life, continue to hold the Dharma in low esteem, still not listen to the Buddha Dharma spoken by the guru, and still messing around; if you happen to be born in the middle and late period of Destruction, you will be very miserable. Do not think that Earth is so huge that such things will never reach you; how does a single barrier lake cause the death of dozens of people!  
 
Now, it is because the Glorious Jewel is continuously holding pujas, letting you be safe and at peace. Of the more than one thousand disciples, none has experienced flooding in their homes thus far, though the future remains uncertain. Those male disciples saving money all day long, what for? If I loosen slightly, and your homes are flooded, everything will be gone. Receiving ten thousand dollars and also putting it away in savings, or buying  gifts for your wife or girlfriend? You should do so, for the sutra teaches us to buy jewels for your wife or girlfriend sometimes; to coax the wife, yet I didn’t see you doing it either. The sutra says such, why didn’t you do it? 

Why does one need the convergence of fire? For example, as we practice the ding (Puja Teachings Index 06) of Kundalini, it is to gather the fire. It was very cold when I went into retreat at Lapchi Snow Mountain in 2007; there was no heater either, only a thin sleeping bag at night, and it was impossible to wear many clothes when I slept, so I couldn’t sleep. I could only rely on practicing the ding (Puja Teachings Index 06) of Kundalini to gather the fire, and my body would get warm; so then I would not be unable to continue the practice because of the suffering of coldness. Why need to gather the water? Because without water, every activity inside the human body will not be able to function; water includes our blood and endocrine. 
 
Water and fire is very important, after the two gather, qi will be created, earth will be solid, so it will not change. One gets sick from the weakening of water and fire. For instance, as the temperature now is only around ten, you all feel very cold, yet I feel very hot. This is because your fire doesn’t gather, and is starting to  disperse. When people get old, the skin will be dry and this is also because the water doesn’t gather; no matter how one applies the skincare products, it still disperses.  
 
Rinpoche  performs the Logivity Buddha for you is to let your water and fire gather, so then you are able to cultivate, but you don’t listen to the words; all the matters Rinpoche has made have been in vain. Especially these male disciples, all of them don’t listen to words, doing matters carelessly and perfunctorily. My memory is so good that I remember everything they have ever said. 
 
Sutra: ‘In brief, among the superior, middling, and inferior teachings, all mutually bless one another, and through this one likewise attains such accomplishments throughout all that exists in the world.’
 
What is called superior, middling, and inferior Dharma? In fact, there is no distinction of great or small Dharma, it is related to your motivation. If one’s motivation is for the sake of attaining the incomparably wondrous Bodhicitta, all the Dharma are superior. If the motivation is for the sake of oneself and their family members  not to fall into the Three Evil Realms to reincarnate, such is called middling. If one’s motivation is to live a life in comfort and ease, such is called inferior. The inferior Dharma still has chances to reincarnate. No matter if one practices superior, middling or inferior Dharma, Bodhisattva Mahasattva will all mutually bless you, hoping you are able to transform from inferior to middling, and from middling to superior. And through this one likewise attains such accomplishments throughout all that exists in the world. When your cultivation reaches a certain degree, good fortune arises. All mundane matters are obtained effortlessly without seeking, because when good fortune is possessed, all comes to perfection.

Sutra: ‘Among devas, humans, Māras, and Brahmās, as well as śramaṇas and brāhmaṇas, and all who come before him, none are able to shake or alter him, nor are they able to cause him to appear or disappear.’ 

When one’s cultivation reaches a level of accomplishment, devas, humans, Māras, and Brahmās, as well as śramaṇas and brāhmaṇas who come to approach you, are utterly unable to influence or alter you, nor are they able to appear before you.
 
Sutra: ‘Moreover, in all the world, this method of blessing is not shared; only the World-Honored One, the Buddha, possesses such power.’
 
This method of blessing is not shared. Non-Buddhist religions don’t know this method of blessing, only the Buddha and the World Honored One possess this method. 
  
Sutra: ‘Moreover, through skillful means, blessings, and the power of fate, he expounds the wondrous Dharma extensively for those sentient beings who are burdened with arrogance, excessive arrogance, and extremely intense fury, thereby bringing them great joy. Furthermore, one who cultivates the bases of teleportation does not fall into destruction amid the domains of Māra, the retinues of the heavenly Māra, or the various afflictions; transcending them freely, he is able to enter and comprehend the domain of the Buddha.’
 
Skillful means doesn’t mean exquisite workmanship; rather, it is his way of blessing towards the sentient beings is like a craftsman ingeniously using different methods to accomplish this matter. The power of blessing and fate doesn’t mean reason, but the power of fate that is generated after the blessing. Towards all types of sentient beings with arrogant and heavy hearts of fury, does not fall into destruction amid the domains of Māra, the retinues of the heavenly Māra, or the various afflictions. Transcending them freely. To transcend the suffering sea of reincarnation and to be at ease about life and death. To enter means to unravel the true meaning of Buddha Dharma, and to unravel all agony of the suffering sea of reincarnation.  

Sutra：‘Toward all sentient beings, not even the slightest harm is caused’
 
Not even the slightest force can damage or destroy all virtuous roots.
 
Sutra: ‘Being in accord with and following all virtuous roots—this explanation is what is called the Bodhisattva Mahasattva’s perfection of the wisdom and activities associated with supernatural powers.’
 
This is what is meant by the Bodhisattva Mahasattva’s complete perfection of wisdom in the bases of teleportation.
 
The work of Lord Jigten Sumgon, Gongchig (dgongs gcig, The Single Intention)
 
Just now, after the Buddhist sutras covered so much, you all start to feel dizzy. The Dharma text in my hand is the work of Lord Jigten Sumgon, ‘Gongchig (dgongs gcig, The Single Intention).’There are a few passages in the middle that I would like to explain briefly for everyone:

Jigten Sumgon has stated: Although some people claim that no merit is generated in ding (Puja Teachings Index 06). In quasi-wisdom, the merit is generated which is to claim that after one enters ding (Puja Teachings Index 06), no merit will appear; to think that only by continuously thinking and using the wisdom,  one is able to generate merit. But our lineage, Drikung Kagyu, claims that ding (Puja Teachings Index 06) can generate all merits.    
 
Even before I came across this passage, I already knew this and had shared it with some people: once one cultivates ding (Puja Teachings Index 06), all merits will naturally arise.
 
It is mentioned in the Dharma text: Some great masters of chan (Puja Teachings Index 06) claimed that entering ding (Puja Teachings Index 06) is just like the void, it is Śūnyatā (Puja Teachings Index 21), with no arising of any merits or mistakes, all merits are generated from the quasi-wisdom. But Drikung Kagyu claims that  ding (Puja Teachings Index 06) can generate all merits. Generally speaking, the root for the sentient beings to fall into reincarnation is delusion and attachment to the self. And the blessing of a guru with sufficient capacity can let the revelation of realization arise and cut off one’s delusions; one who abides in such a stage is called entering ding (Puja Teachings Index 06). 
 
Here, listen carefully，this is what the guru is for: To bless to generate the relegation of realization to cut off one’s delusions. Delusion is disbelief in cause and effect and not accepting it. Second, it is to have only affliction and without wisdom. The blessing power of the guru can cut off your delusions; the length of the time that being cut off depends on whether the one receiving blessings has actually practiced. Just like I performed Guru Puja that day in the Buddhist Monastery, I used my power of blessing to cut off your delusions, so, at that moment, you would feel the heat arise, and following, feel that you didn’t have distracting thoughts. This is what is called entering ding (Puja Teachings Index 06). 
 
When leaving such ding (Puja Teachings Index 06), it is quasi-wisdom, as afflictions and discriminating thoughts arise. The meaning is: when you enter ding (Puja Teachings Index 06) and think that you don’t have any thoughts; but as long as you leave this ding (Puja Teachings Index 06), starting to have thoughts, affliction will arise, and so is discrimination. This is quasi-wisdom .
 
Many wish that the longer the ding (Puja Teachings Index 06) the better, but this isn’t what it means. Ding (Puja Teachings Index 06) arises in accordance with your cultivation, thoughts, and afflictions. When your ding (Puja Teachings Index 06) arises, the afflictions stop. Just like the rivers and sea; the sea gives rise to rivers, and rivers give rise to the sea. The meaning is that one can not separate rivers and seas. We distinguish between fresh water and salt water, but in reality, the ocean water flows into the river water, so there is no separation; the distinction exists only because we make it.

Ding (Puja Teachings Index 06) of rejoicing is because we have affliction, so weuse ding (Puja Teachings Index 06) to subdue it. Therefore, without afflictions, there is no arise of ding (Puja Teachings Index 06). 

When ding (Puja Teachings Index 06) arises, the afflictions temporarily stop moving. Ding (Puja Teachings Index 06) and afflictions are not two completely opposite; the distinction between them is not clear-cut. Some people wish to have no afflictions at all, but being entirely free from afflictions is something found only in the Anuttarayogatantra (Highest Yoga Tantra); general chanding (Puja Teachings Index 6)  cannot achieve this. In the Anuttarayogatantra (Highest Yoga Tantra), with a single moment through the guru’s blessing, one can immediately see the yidam’s light or the light of self nature, and then all afflictions instantly ‘snap!’and are gone. So, ding (Puja Teachings Index 06) and quasi-wisdom give rise to each other, and they move with the afflictions.

Many people, when entering ding (Puja Teachings Index 06), hope to eliminate all thoughts and ideas. That is impossible, except in the Anuttarayogatantra (Highest Yoga Tantra), where the guru’s blessing can cause all afflictions to stop at once. If you rely on yourself alone, you must understand abiding by ding (Puja Teachings Index 06). Entering ding (Puja Teachings Index 06) is like a vast ocean undisturbed by wind. When you enter ding (Puja Teachings Index 06), it is as if there is no wind blowing across the sea. All actions are like the wind: all your actions and inner sensations, such as your heartbeat, the rumbling of hunger in your stomach, a brief tingling on your scalp—these movements are like wind stirring the surface of the sea. Fate generated from here, waves arise from the vast sea. This is ding (Puja Teachings Index 06) within quasi-wisdom. This means that when these things happen, you should not treat them as enemies and keep trying to subdue or eliminate them. Because they constantly come and go, ceaselessly. As long as you have this human body, afflictions will inevitably exist.
 
How do we transform afflictions into Bodhicitta? We rely on our own continual practice. When we reduce the force of our negative karma, positive karma begins to appear, and only then does the ability to ding (Puja Teachings Index 06) arise. Therefore, if one does not listen to the guru’s words, act on their own initiative, doing whatever they want, inventing their own ways to practice, they will never generate ding (Puja Teachings Index 06). Without ding (Puja Teachings Index 06), one will remain forever in the vast ocean of afflictions. With ding (Puja Teachings Index 06), however, one can pause the afflictions, stop them for a moment, then stop them again. In the gaps between these pauses, a clear light of wisdom may be revealed. When the light of wisdom manifests, all one’s afflictions can be halted, and there is an opportunity for one’s own wisdom to unite with the wisdom of the guru, all the Buddhas, and the Bodhisattvas. Only then will understanding and realization of the Dharma gradually accumulate and arise.
 
Therefore, ding (Puja Teachings Index 06) is not a state of complete immovability and stillness, sitting there without any sensation at all; this is entirely mistaken. From my own past experience in cultivating ding (Puja Teachings Index 06), when ding (Puja Teachings Index 6) arises, it’s good; and when it fades, that’s also fine, you just enter ding (Puja Teachings Index 06) again. It is like waves in the sea: they come, then pause, they come again, then pause again. Because we have this corporal body, there is no way to stop breathing, to stop blood from circulating, to prevent hunger, or to eliminate all bodily sensations. It is impossible. For example, in the past, when I practiced Chan (Puja Teachings Index 06), I once reached a point where I could not hear anything; there were no sensations at all. But this is not correct ding(Puja Teachings Index 06), because my mind had already sunk. The power of the mind had sunken downward, causing the five senses to shut down; my ears couldn’t hear, my skin felt nothing. I was simply sitting there. This is called ‘dead-wood chan (Puja Teachings Index 06),’ and it is very dangerous. One tiny slip and everything falls apart.
 
We must understand that ding (Puja Teachings Index 06) is a state in which, for a very short moment, or even for a longer period, our afflictions remain unmoving. To keep the afflictions unmoving does not rely on the power of ding (Puja Teachings Index 06) alone; at the very least, one must examine whether he or she has accumulated something in the Dharma. Have we accumulated good fortune? Why do we make offerings? It is not for wealth, good health, or a comfortable life. Rather, accumulate good fortune through making offerings in order to let the power of ding (Puja Teachings Index 06) gradually arise. It is very strange, it’s not something you can‘buy,’ yet that’s how it works. Why do we have so many afflictions? It is because the good fortune is too shallow. Why refuse to listen to the guru’s words? Because the good fortune is too shallow. Why can’t we take the guru’s words to heart? Because the good fortune is too shallow. Now you understand a little, don’t you? What I’m teaching now is the very method I practiced in the past.
 
The quasi-wisdom that I mentioned earlier, a wisdom-like insight within ding (Puja Teachings Index 06): once the winds have settled, the waves naturally disappear. Do the waves exist within the ocean? Of course they do. In the same way, when all movements and discriminating thoughts are calmed to a cease, this quasi-wisdom merges into and exists within ding (Puja Teachings Index 06). Our original wisdom is in ding (Puja Teachings Index 06), and it’s unmoving. But because we have continued to cycle in reincarnation and generate afflictions throughout countless lifetimes, we have allowed those afflictions to become our master, while ding (Puja Teachings Index 06) becomes the servant, and loses it. This is exactly why people often say they feel bored. Why bored? Because they are accustomed to affliction, not accustomed to ding (Puja Teachings Index 06); they are not used to having no thoughts and nothing to do. I am not suggesting you stop doing things. But when a person becomes restless the moment there is nothing to do, reaching for the phone to chat with someone just to fill the space, this is a sign that the person is heavily burdened by afflictions. Therefore, once you understand that ding (Puja Teachings Index 06) and quasi-wisdom are not opposites in a binary— all are simply produced by your own mind, they are your own matters—then you gradually become capable to enter ding (Puja Teachings Index 06).
 
When you notice afflictions arising, if you treat them like terrifying monsters and try to drive them away, the more you chase them off, the closer they come to you. But if, when you see an affliction, you follow, you will only go farther and farther away, and ding (Puja Teachings Index 06) will not appear. Thus, we must clearly understand that ding (Puja Teachings Index 06) is something we already inherently possess. Our natural wisdom and our original wisdom are in ding (Puja Teachings Index 06). But because we have afflictions, and because these afflictions are constantly in motion, we assume that these disturbances are our true mind. The meaning of ding (Puja Teachings Index 06) is that we gradually reduce the force of these waves of affliction, just like making the waves on the ocean smaller, and the sea becomes calm, and when the sea is calm, the power of ding (Puja Teachings Index 06) naturally emerges. This is your primordial wisdom. When it integrates with the wisdom cultivated through practice entry into ding (Puja Teachings Index 06) occurs. What does ding (Puja Teachings Index 06) means? Ding (Puja Teachings Index 06) is not relaxation, not spacing out, not suppressing thoughts. It is a natural state in which, all at once, afflictions simply disappear. It is like what happened that day when I gave blessings to you at the Monastery: you suddenly felt that all thoughts disappeared. (The assembly replies: Yes.)
 
Therefore, entering ding (Puja Teachings Index 06) can give rise to all merits. This means that when you cultivate chanding (Puja Teachings Index 06) and let ding (Puja Teachings Index 06) appears, natural wisdom has always existed within ding (Puja Teachings Index 06). When the arising of ding (Puja Teachings Index 06) appears, it is a kind of merit. Merit is to support your practice; only when you possess merit can you continue practicing. Merit encompasses all forms of good fortune and all forms of wisdom; there is no need to separate them. But what we usually accumulate in daily life is merely good fortune, not merit. This is why, after you finish chanting sutras or reciting the Dharma text, you should not rush to pack up and leave. At the puja that day, I scolded you for quickly packing your Dharma texts, because the moment you rush, your afflictions arise. After finishing the recitation, you should observe whether the guru moves. If the guru has no action, you should also remain still—abiding in ding (Puja Teachings Index 06) for a moment. But instead, you hurry as if you must rush somewhere. You’re anxious to pack up your Dharma texts, afraid others will laugh at you for being slow. But the truth is: you really are slow, not because of your movements, but because your inner water and fire energies are not converging properly. No matter how fast you try to be, you still cannot be faster than me, a seventy-eight-year-old man. In two months, I’ll be seventy-nine.
 
Here, Jigten Sumgon explains, and I have often told everyone as well, that compassion and Bodhicitta are not the same. At that time, I had not yet read Gongchig (dgongs gcig, The Same Intention), but now that I have seen it, I realized that I had already learned this long ago.

The main cause is arising from the thought of seeing the guru as a Buddha. Have you done this? You have not. Reciting The Prayer of An Exhortation to Bring Forth the Bodhicitta Resolve is just a deception, because you have never truly arisen the thought of seeing the guru as a Buddha. You regard the guru as an ordinary person, and thus you receive only the blessings of an ordinary person. This is stated in the sutra, it is not what I say.

Reciting this passage today is to make you understand clearly: To cultivate Bodhicitta, motivational Bodhicitta is still not incomparably wondrous Bodhicitta. One must accumulate vast resources of good fortune and merits—vast, not small. It’s not like getting 10,000 TWD and immediately spending it. Because you have not accumulated vast resources of good fortune and merits, you cannot achieve Bodhicitta in the first place. What are the resources of good fortune and merits? Making offerings, Dānapāramitā (Puja Teachings Index 15), practicing chanding (Puja Teachings Index 06), abiding by precepts, and cultivating wisdom. To practice incomparably wondrous refuge percepts means never violating the refuge percepts, and remembering every word the guru spoke at the time of your taking refuge—clearly and precisely remembering each word. But many people forget everything after taking refuge. Especially the rule that one must never get angry at the guru. If you become angry at the guru, all blessings immediately disappear.

Third, cultivate the mind with the Four Immeasurables. We recite this sentence every day, but have you actually used them to cultivate your mind? No. Fourth, the main cause is arising the thought of seeing the guru as a Buddha. This is the fourth principal cause: you can give rise to motivational Bodhicitta. Because you arise the thought of seeing the guru as a Buddha, motivational Bodhicitta will naturally arise little by little. And only when motivational Bodhicitta arises can one attain incomparably wondrous Bodhicitta. I have said before: without attaining Bodhicitta through practice, one cannot perform consciousness transference. Why? As mentioned earlier, even a dog or a cat has compassion. His Holiness once told a story: a house was on fire. A mother dog had already escaped, but her puppies were still inside. She went back in and carried them out one by one, and in the end she herself burned to death inside the house. Isn’t that compassion? I once saw a short TV news: a fish had fallen onto the ground at a fish stall, and a dog walked by. The dog did not eat the fish; instead, it kept splashing water onto it. Isn’t that compassion? Animals have compassion. So when people say, ‘A Dharma master is very compassionate’—well, they should be! If not, what kind of Dharma master is that? But Bodhicitta is another matter entirely.
 
Why is it that without Bodhicitta, one cannot perform consciousness transference? Because Bodhicitta is to help sentient beings attain Buddhahood. Without motivational Bodhicitta and without incomparably wondrous Bodhicitta, how could one possibly help sentient beings be liberated from reincarnation’s sea of suffering, leave the Three Evil Realms, be reborn in the Heaven Realm, or take birth in Amitabha’s Pure Land? It would be impossible. Do you understand now?
 
Why am I making things difficult when people implore me to perform consciousness transference? Because I do not simply chant anything casually for the deceased, nor do I merely offer comfort to them. I am not doing what you often hear elsewhere—reciting sutras to soothe wandering spirits and lessen their fear. What I am doing is helping them attain Buddhahood in the future. To support them attain Buddhahood, if I do not possess motivational Bodhicitta, if I lack vast resources of good fortune and merits, how could I transform them? Therefore, ladies and gentlemen, my socalled disciples: Before you implore consciousness transference for anyone, you must prepare properly. It is not about how much offering you give me. You must create a virtuous fate for the deceased; otherwise, it will not be possible.

Because we have come to believe that performing consciousness transference is a simple thing. We believe that consciousness transference can be achieved just by writing a name and giving a red envelope. We also believe that chanting Amitabha once is enough to transfer consciousness. We believe that making grand prostrations can transfer consciousness. But Jigten Sumgön is our Lord of the lineage —would he ever say anything wrong? You may refuse to believe what I say because you do not regard your guru as a Buddha. That is why when you come to implore for the Dharma, your attitude is scattered, careless, and lacking in sincerity. Without seeking the Dharma with a motivational Bodhicitta, you simply cannot obtain it. 

Yesterday, a woman disciple came imploring the Guru Yoga Dharma, I asked her a simple question: ‘What is compassion?’ She answered, ‘Unconditional Great Maitrī’Ｄid I say it like that? I have explained compassion to all of you very clearly,  there are also Dharma tapes about compassion as well! Why couldn’t she answer? I can speak for her: she was very nervous. But if she is so nervous, how can her mind possibly have attainment with the guru? If I am calm but she is tense, how can there be any attainment? This is precisely because she does not regard the guru as a Buddha. She only said one sentence: ‘Without the guru, there is no Dharma.’ But this statement is actually a slander against me. The Dharma is not mine. It was taught by Śhakyamuni Buddha, transmitted to me by Jigten Sumgon, and taught to me by His Holiness. Perhaps what she meant was: ‘Without Rinpoche teaching the Dharma, we would not understand it.’I can accept this explanation.

I hope everyone takes some time today to reflect on what I have said, instead of immediately thinking about how to spend the 10,000 TWD. Especially for those of you with four or five family members—if you have forty or fifty thousand, use it wisely, alright? But the Dharma is most important. When you go home, think about what Rinpoche taught today. If you cannot remember everything, it is okay—just check the official website. Do not come here wasting time; this is not a class. Do not wait until you fail an exam to think about it, or until Rinpoche doesn’t transmit the Dharma. Do not waste your youth and your time—it passes in the blink of an eye. I have repeatedly reminded all of you about this, yet no one listens, no one reflects, and no one believes that this could happen to them. Alright, that is all for today. (The assembly replies together: Thank you, Rinpoche!)No need to thank me—you’re just wasting your energy.

After Rinpoche led the disciples in practicing the Liturgy of Dharma Protector Achi and dedication prayer, he continued to expound: 
 
Here is a section I am going to explain to you for a while: the section about entering ding (Puja Teachings Index 06) can give rise to all merits. After one realize Darśanamārga (the path of seeing)within ding (Puja Teachings Index 06)—what is called Darśanamārga (the path of seeing) within ding (Puja Teachings Index 06)—the word Path here does not mean spiritual attainment. It means that you see the path of practice. Darśanamārga (the path of seeing) does not refer to seeing with the eyes; it means that your mind can deeply realize that you have been walking on the correct path of cultivation. Without Darśanamārga (the path of seeing)within ding (Puja Teachings Index 06), whatever attainments you think you have achieved are false—or even hearsay.

When you are in ding (Puja Teachings Index 06), you attain the twelve kinds of hundredfold merits. This is the traditional Tibetan expression, it means twelve times one hundred: twelve hundred kinds of merit. When you achieve Bodhisattvas of the Second Ground, you attain the twelve kinds of thousandfold merit—twelve times one thousand. Earlier it was twelve hundreds; now it is twelve thousands . This means ding (Puja Teachings Index 06) becomes far more powerful, it does not refer to how long you can remain in ding (Puja Teachings Index 06). Rather, it means the power of ding (Puja Teachings Index 06) can arise at any moment. Even during the day before you fall asleep, ding (Puja Teachings Index 06) can appear because you have trained yourself not to let your mind wander to other thoughts. Even in sleep, ding (Puja Teachings Index 06) can appear—this is why the Six Yogas of Naropa include Dream Yoga, cultivating ding (Puja Teachings Index 06) even while dreaming. 

As this ding (Puja Teachings Index 06) grows stronger, its power can immediately bring you into a state completely free from afflictions. This generates even greater merit and cuts off obstacles, the more obstacles you cut off, the fewer quasi-wisdoms arise. What obstacles? Obstacles to practice. For example, Rinpoche often encounters many obstacles when performing the Dharma. Without ding (Puja Teachings Index 06), one cannot cut off those obstacles, the obstacles create difficulties in his or her cultivation. The more obstacles you are able to cut off, the fewer quasi-wisdoms there will be, quasi-wisdom refers to affliction, so your afflictions decrease in a great number. The fewer quasi-wisdoms you have, the greater ding (Puja Teachings Index 06) becomes. When afflictions decrease, the strength of ding (Puja Teachings Index 06) increases. The stronger the ding (Puja Teachings Index 06), the greater the merit. Therefore, entering ding (Puja Teachings Index 06) surely gives rise to all merits.
 
Right now, you are not at the level where you can truly enter or not enter ding (Puja Teachings Index 06); I am only letting you have a little knowledge of what ding(Puja Teachings Index 06) is. As long as you feel that, for even 0.001 seconds, there is no thought arising, that is ding (Puja Teachings Index 06). When you are reciting mantras and feel that there are no thoughts in your mind, that is ding (Puja Teachings Index 06) as well. Ding (Puja Teachings Index 06) is not something vague or mystical, nor does it require you to sit cross-legged. As long as your thoughts do not arise and do not move, that is ding (Puja Teachings Index 06). How do you know this? Anyone who regularly chants mantras will naturally understand; those who do not chant mantras will not know. And those who do not follow the guru’s instructions to chant mantra will never obtain ding (Puja Teachings Index 06).

Why can’t one obtain ding (Puja Teachings Index 06) if he or she doesn’t follow the guru’s teaching? Because you regard the guru as an ordinary person—just a teacher giving you instruction—so you chant mechanically. You do not see him as a Buddha or Bodhisattva, nor as a truly meritorious guru. Therefore you don’t follow his words; you rely on your own way. When you rely on your own method, ding (Puja Teachings Index 06) does not arise. Why is it that when you chant the Great Six-Syllable Mantra you cannot enter ding (Puja Teachings Index 06), but when I am chanting you are immediately in ding (Puja Teachings Index 06)? (The assembly replies: Yes.) This is the difference. It differs by just a tiny point—and what is that point? I won’t tell you.
 
I have devoted enormous time and energy to this practice, doing it without regard for my own life. Today, in teaching you the Dharma, I hope that when you return home you will clearly examine where your own problems lie. Do not tell yourselves that there is nothing wrong. You speak of repentance all day long, but what you do is merely admitting fault—not true repentance. I have said this countless times, thousands of times: until the day you attain Buddhahood, you must continue to repent. Why? Because traces of delusion still remain. Even for us who practice the Anuttarayogatantra (Highest Yoga Tantra), before every session we must first practice Vajrasattva, imploring Vajrasattva to purify our karmic hindrances and delusions so that we can enter the practice.
 
Unlike you, always rushing here and there without knowing what you are rushing for? Rushing toward your next rebirth? None of you spare a proper time to chant; instead you hurry constantly. If you were truly that busy, you should be earning a great deal of money and making great offerings, but you are not. What kind of trick are you playing? I cannot understand you. If you still cannot resolve to be obedient and practice diligently, then you are wasting this entire lifetime. Do not keep relying on the promise I once made: that as long as you are disciples who have taken refuge, I will not let you fall into the Three Evil Realms. Are you satisfied with that? In this lifetime, if you do not practice the Six Paramitas and do not make offerings properly, then even if I ensure you will not fall into the Three Evil Realms, you will not have a good rebirth as a human being. Let me tell you: if you still refuse to practice, pretending as if you are practicing, do you think that merely chanting a lot is practice? Your mind has not changed at all!

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Updated on December 3, 2025