His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – February 7, 2026

On February 7, 2026, Founding Abbot Guru of the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche, His Eminence Rinchen Dorjee Rinpoche, personally presided over ‘The Four Mandala Offering Liturgy of the Holy Green Tara’at the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche, imploring fortunes for Taiwan and for all sentient beings. Having only returned to the country the day before, Rinpoche nevertheless set aside his own fatigue to perform the puja of the Holy Green Tara, selflessly bestowing the merits and good fortune of his own lifelong practice to all those in attendance.

During the puja, Rinpoche held an ancient and solemn statue of the Holy Green Tara and chanted the Green Tara’s mantra to bless sentient beings. His compassionate (maitrī and karuṇā) Dharma voice resounded throughout the void; a miraculous fragrance filled the air, and the ground shook repeatedly. A current of warmth flows directly into the heart; many felt their bodies grow warm, their afflictions temporarily stilled, and deeply experienced Rinpoche’s great compassionate (maitrī and karuṇā) vow power to benefit all beings.

Rinpoche compassionately (maitrī and karuṇā) bestowed upon the assembly the recitation of The Praise to the Twenty-One Taras, The Prayer for Merits and Benefits of the Twenty-One Taras, and The Brief Liturgy Prayer of the Twenty-One Taras. He earnestly exhorted everyone to refrain from killing and to adopt a vegetarian diet, to distance themselves from greed and miserliness, to cherish the precious fate to attend the puja, to take refuge in a meritorious guru, and to practice the Dharma to be liberated from the suffering of reincarnation. Before the perfect completion of the puja, Rinpoche especially reminded the assembly that, in the face of the coming year of turbulence, they should remain cautious, tame their tempers, conduct themselves, not go beyond their bounds, and apply the Buddha Dharma they have learned in their daily lives.

As the weather turned colder that day, Rinpoche, ever mindful of the well-being of disciples and believers, compassionately (maitrī and karuṇā) arranged during the intermission for hot black bean tea and warm water to be served to everyone to quench thirst and ward off the chill. The guru’s compassionate (maitrī and karuṇā) care was deeply engraved in the hearts of all present.

At 9:25 a.m., His Eminence Rinchen Dorjee Rinpoche, with the welcoming procession of jewel dhavja, patākā, monastics, Eight Offering Girls, the jeweled sitātapatra, musical instruments, and incense leading the way, walked across the flower petal-ladened white carpet adorned by the Eight Auspicious Symbols and entered the Mahavira Hall of the Monastery. The assembly stood solemnly with their hands joined, reverently welcoming Rinpoche to ascend the Dharma throne. Rinpoche stepped onto the mandala and prostrated to all the Buddhas and Bodhisattvas, lit lamps as an offering to the Buddhas, and bowed toward the Dharma portraits of Four-Armed Bodhisattva Avalokiteshvara and Green Tara. In an instant, the sacred statue of Bodhisattva Avalokiteshvara radiated light, manifesting Rinpoche’s compassionate (maitrī and karuṇā) power to rescue sentient beings, completely attain with the Buddhas and Bodhisattvas.
 
After ascending the Dharma throne, Rinpoche instructed the monastics to lead the assembly in reciting the Refuge Motivation Prayer, the Prayer of Four Immeasurables, the Sevenfold Offering Prayer, the Prayer for Dharma Transmission, and the Prayer to the Eight Noble Auspicious Ones. Then, Rinpoche compassionately (maitrī and karuṇā) bestowed precious Dharma teachings:

Today, I will perform ‘The Four Mandala Offering Liturgy of the Holy Green Tara.’ Green Tara is one of the two tears shed by Bodhisattva Avalokiteshvara. When Bodhisattva Avalokiteshvara beheld the unceasing suffering of sentient beings reincarnating in the mundane world,  Bodhisattva Avalokiteshvara compassionately (maitrī and karuṇā) shed two tears. One tear transformed into Green Tara; the other became White Tara. What, then, is the difference between a Tara and a Bodhisattva? Tara also has the fruition level of a Bodhisattva. However, Tara offers greater help in mundane affairs, while Bodhisattvas more often provide benefit in the supramundane path. Therefore, practicing Green Tara can bring help in worldly affairs and also create the opportunity for transformation. 

Many people think that attending a puja is optional—if they feel like it, they come; if not, they skip it and wait for the next one. Since last December, I have already informed all believers and disciples that this year there would be a puja of Green Tara. I repeatedly reminded those believers who registered not to be absent, because many people were on the waiting list. Yet today, more than a dozen registered people still did not show up. I do not blame them, it is because their faith is insufficient, they think that attending a puja is merely attending an event, and that once it is over, it has nothing more to do with them, that is wrong! Based on my experience in practice, when you attend a puja, the guru and the yidam help you accumulate good fortune. After that, you must continue to practice on your own. If attending a puja is treated as merely coming to pray for something, it is still beneficial, but it will not be effective in many matters. What does it work for? It increases the fate for you to have the opportunity to learn Buddhism again in future lifetimes.
 
Why do I practice Green Tara? Because before the age of forty, I experienced business failure and lived in extreme poverty, I was so poor that I did not even have money for food, nor did I have a job. Through a certain fate, I obtained this Dharma text and began to practice Green Tara, praying that Green Tara would help me find a job, and if I found a job, I would offer my entire first month’s salary to Green Tara. Two months later, I truly found work. I kept not a single cent of that first month’s salary. Instead, I printed twenty thousand sacred Dharma portraits of Green Tara, the one you now see on the mandala was printed at that time. After that, I practiced even more diligently, not because Green Tara helped me find a job, but out of gratitude toward Green Tara, and therefore, I had to practice. The sutras state that the Buddhas and Bodhisattvas can help sentient beings overcome the suffering of poverty. Therefore, those more than ten believers who registered but did not attend today, if something happens to them in the future, they may have no fate to receive help from the Buddhas, Bodhisattvas, or practitioners to solve their problems.

After the suffering of poverty was resolved, I felt even greater gratitude toward the Buddhas and Bodhisattvas for giving me this opportunity, so I have practiced with my whole heart and diligence ever since, without stopping, from my thirties until now, at seventy-nine years old, never once quitting my practice for a second. Many believers think that once they attend a puja, they will obtain everything, and that afterward there is no need to attend again, this view is incorrect. After you attend a puja, the Buddhas and Bodhisattvas help you turn around your difficulties and obstacles so that your mind can be calmed down and become stable, the purpose is for you to learn and practice the Buddha Dharma diligently, so that in this very life you may attain liberation from birth and death. All worldly matters are like passing clouds before the eyes, I never imagined that I would go from learning this Dharma method in my thirties to being 79 years old now, it is just a blink of an eye.

Today I perform this Dharma because the coming Year of the Horse is a turbulent one. I hoped that everyone attending the pujas this year, even if next year is chaotic, you will not be swept into the vortex of chaos. Throughout next year, it would be best if you could maintain a vegetarian diet, do not keep giving yourselves any excuse, claiming poor health or a social or business dinner as reasons to eat meat. Since taken refuge in Buddhism, I have often had many social meals, yet I have never eaten meat. Stop making excuses, if you simply enjoy eating meat, then admit that you enjoy it. Some people say, ‘Doesn’t Vajrayana allow people to eat meat?’ It is written in the Dharma texts, but that applies only to practitioners who have reached the level of the Anuttarayoga-Tantra (Highest Yoga Tantra) through practice. I will not explain the Anuttarayoga-Tantra (Highest Yoga Tantra) here. Very few gurus are able attain the Anuttarayoga-Tantra (Highest Yoga Tantra) through practice. Even within the Drikung Kagyu lineage, there are not many. Those who have truly attained the level of the Anuttarayoga-Tantra (Highest Yoga Tantra) are already Buddhas or Bodhisattvas. They have no discriminating mind, and therefore are eligible. Even then, they do not deliberately seek out meat; they simply accept whatever there is. Do not assume that Vajrayana means one is free to eat meat, our lineage founder, the Lord Jigten Sumgon, was a vegetarian. In my own generation, there was also a great Tibetan Mahasiddha, a great practitioner who was vegetarian, and my guru is vegetarian as well. Therefore, do not use Vajrayana as an excuse for eating meat, because the Dharma texts do not state it in that way.

After attending today’s puja, I hope that throughout the coming year you will remain safe and sound, and that not too many accidents or unexpected things will befall you. Even if difficulties do arise, you will be able to overcome them; there won’t be insurmountable obstacles. I urge you to maintain a vegetarian diet so that you do not continue forming evil fates with sentient beings. Do not think, ‘Everyone else does this, so I can do the same.’ The sutras state very clearly that those who slaughter animals will inevitably face calamities of swords and army. Calamities of swords and army have two interpretations, one refers to war, the other refers to being harmed or killed by knives or metal objects; for example, dying in a car accident, these all fall within the scope of the calamities of swords and army. Even if one does not die, having accidents is still included within this category. Since I began propagating the Dharma, I have observed that some refuge disciples occasionally suffer injuries in car accidents. When I examine the causes, it is invariably due to heavy killing karma in their past or heavy killing karma within their family, that is why such accidents occur.

Everyone attending today’s puja is not merely to seek blessings, but to ask yourselves to follow what the Buddha taught. Sometimes I truly wonder: if you do not listen to what the Buddha taught, then why come to attend a puja at all? What is the meaning of attending a puja? If it were only for imploring protection, there would be no need to wake up so early and transfer between various modes of transportation just to come here. In fact, organizing a puja requires tremendous manpower, material resources, and financial support. So far in Taiwan, there are not many places that can accommodate 1,800 people in one location for a puja. It is not impossible, but it is rare. And to be able to attend a puja in such a comfortable environment, with air-conditioning, bright lighting, and such a well-built architect, indicates that in past lives you must have done good deeds and attended pujas before. Because of those fates formed in the past, you are able to return again in this lifetime. Since you have returned again, you should seize this opportunity. In this life, you must make a firm determination to practice the Buddha Dharma.
 
Green Tara can help us address many worldly matters. For example, if you wish to have children, you can implore for children; if you want your business to improve, that too can be implored. Before performing the Dharma, there are a few instructions reminded from previous gurus: those who come to the puja should ideally observe purifying precepts and perform an ablution. ‘Observe purifying precepts’ means eating vegetarian, refraining from killing, and being without sexual desire. Performing an ablution means bathing before the puja, cleaning the body, putting on a set of clean clothes, and refraining from alcohol and meat. For a person who is attending a puja, it is very important to have a heart, that is to raise a heart to renounce reincarnation. Many people come to a puja only seeking help for concerns in this life, however, what occurs in this life is the result of actions from past lives—it is merely manifesting now for you to see. Attending the puja can help reverse something bad, calming down negative power that affects you for a while, and allowing you to calm your mind to learn and practice the Buddha Dharma, it does not make all problems disappear entirely. Learning Buddhism is not for this life alone; the most important aim is that after this life ends, one will not continue in reincarnation. Many people do not believe they will reincarnate, but I can give you my guarantee: if you do not practice or learn the Buddha Dharma, you will inevitably continue in the cycle of reincarnation.
 
One’s reincarnation is not necessarily as a human. For example, our Monastery is located deep in the mountains, and so there are many sentient beings around. Over a month ago, some animals and insects died in front of the Mahavira Hall and Bodhisattva Avalokiteshvara Monastery. The staff casually buried them in random places, so I scolded them. I said: ‘Sentient beings’ lives matter, how can their corpses be discarded carelessly?’ They must be properly handled, and the mantras I chant should be played for them to hear. What is unusual is that every day, more than ten, sometimes twenty, appear to die in the same area, and the staff must handle them. Normally, when insects or animals die, they would perish in the forest or among grass, not crawl out into a well-lit area, but now this happens every day.
 
Even sentient beings know that the Buddha Dharma can help them, let alone you as human; As human beings, why are you still unaware of this? You think that because you are human, you are capable and clever. Then I am telling you: you are no different from those insects, birds, or frogs–one day, you will die as well, including myself. Among the 1,800 people present here, there is not a single person who will not face death in this lifetime, so why do we practice? It is to prepare ourselves thoroughly, so that when death comes, we can face it on our own. I believe that some of the believers attending this puja may have experienced the death of a family member. No matter how skilled or capable the doctors are, no matter how much you cry or pray, your family faces the process and suffering of death alone. Apart from the Buddhas, Bodhisattvas, and the guru, no one else can help him.
 
You attend the puja today, this sentence states very clearly that the purpose is for you to generate a mind to renounce reincarnation and to generate bodhicitta. Generating bodhicitta is not easy, but you must think of it. What does bodhicitta mean? It means learning the Buddha Dharma and helping sentient beings. You may not have put this into practice yet, but you should begin to think about it. Then, take refuge in the yidam, Green Tara, and take refuge in the guru who is performing the Dharma today. Taking refuge does not simply mean receiving a certificate; it means that during this period, you rely on this guru’s and this yidam’s help. You must fully take refuge, not just take a look at what they do; that is incorrect.

‘Generating motivation’ means motivating to generate a Bodhicitta, it is not about how much money you give. The one truly generating motivation is our Glorious Jewel Buddhist Monastery! We spent a great deal to build this Monastery, not for fame or profit, but to benefit sentient beings. Today, you are attending the puja and being transported by shuttle buses. If my Business Group did not operate a travel agency, these buses could not have been reserved; tour buses are in short supply across Taiwan. Without a travel agency, the operators would not even do business with you, and the cost would be extremely high. Second, since I began building the Monastery, I have maintained great relations with the neighbors and continuously acted for their benefit, so they do not cause us any trouble. Third, after the Dharma performance completes at 2 p.m., you will receive lunch boxes in Longsheng Village, why are they willing to help? Because I have continuously assisted them in many ways. For today’s puja, many of my disciples are volunteering, paying their own transportation costs, to help organize and manage things for you. 
Soon, the Tsok Liturgy (Puja Teachings Index 03) will be performed, which is making offerings to the Buddhas and Bodhisattvas. The food used in the Tsok Liturgy (Puja Teachings Index 03) will later be distributed to you. Each Tsok Liturgy (Puja Teachings Index 03) costs over 400,000 NTD, we could choose not to do it, or we could buy lower-quality items, but why do I engage in Japanese food? Because the first time I conducted a Tsok Liturgy (Puja Teachings Index 03), the items they brought were all unacceptable, artificially colored, preserved, or even expired. How could such things be offered to the Buddhas and Bodhisattvas? So I resolved to run the business: I resolved to purchase the best-quality food to offer to the Buddhas and Bodhisattvas. The Buddhas and Bodhisattvas won’t calculate, but what matters is our heart.  Even if the Buddhas and Bodhisattvas were to consume poison, it would be transformed into wholesome food, but our hearts, as the ones who make offerings, matter greatly. One must not casually pick anything and offer it; that is incorrect. 
You need to correct your mindset when attending the puja, you are not here just to pray for blessings, nor out of curiosity to see what I can do. I can do anything, I can even transfer the deceased’s consciousness, what do you think there is anything that I cannot do? So do not attend the puja with a curious mind. Calm your mind, the Dharma I perform today must benefit you. 

Rinpoche began to perform the Dharma. Next, Rinpoche instructed the assembly to take out The Praise to the Twenty-One Taras. I will recite it once first; then you may follow. Take the Dharma text in your hand first without opening it. 

Rinpoche personally recited The Praise to the Twenty-One Taras once, ringing the bell in his left hand and placing the sacred portrait of the Green Tara on his head for blessing with his right hand, Rinpoche then bestowed teachings: 

The Twenty-one Taras are the family dependents of the Green Tara; they are able to help us eliminate many suffering matters in this human world. For example, among the Taras there is one who can help eliminate nightmares. Because having nightmares means that the karmic creditors from past lives, including ancestors, are all in the Three Evil Realms,  wanting to find you to collect debts. From a medical perspective, frequent nightmares over a long period of time are harmful to one’s psychological well-being. From the perspective of Buddhism, persistent nightmares arise because the mind is burdened with heavy, evil thoughts. When nightmares occur repeatedly, the mind’s thoughts gradually become evil, one will meet matters that go against them naturally, even without realizing themselves doing bad things.
 
Taiwan is very chaotic nowadays; many people are doing things that no human being should do. If one doesn’t learn Buddhism, then one will be swept into it; if one doesn’t listen to the methods taught by the Buddha to live the human life, then it is merely possessing the body of a human being, but no human within. Everyone pays attention to what incidents happened on the news, it is really beyond comprehension, all are matters that no human should do. Killing parents and kids, each time I see such news, I feel very sad. What saddens me is why people are unwilling to learn Buddhism, and commit some matters that lead them into hell, and are never able to gain liberation. Where does this habit come from? It is through continuously committing killing and eating meat that one gradually accumulates many evil thoughts in the heart. One day, when the power of evil is sufficient enough, one commits bad matters. Therefore, some Dharma texts mention that some people have dementia or go insane when getting old; these are all the ghost beings that are causing trouble to you, what kind of ghost beings? It is those ghosts from the flesh of the sentient being you have eaten.

I just recited once, imploring the Twenty-One Taras to come and help you, following, my monastic disciple will lead you to recite for one more time. What is in my hand is a very ancient Green Tara; more than twenty years ago, when I went to Tibet, one of my gurus bestowed it upon me. When you are reciting, I will recite the mantra to bless you. 

Rinpoche instructed the monastic disciple who was in charge of the lead to lead the assembly to recite the Praise to the Twenty-one Taras; meanwhile, Rinpoche held the sacred statue of the Green Tara and recited the mantra to bless the assembly. 
 
During the performance of the Dharma, Rinpoche rang the bell with his left hand and held the sacred statue of the Green Tara in his right hand, while reciting the mantra to bless the sentient beings. And, again, Rinpoche placed the sacred statue of the Green Tara on the crown of his head and continuously blessed sentient beings with the Vajra.

After performing the Dharma, Rinpoche instructed: Normally, the Praise to the Twenty-one Taras needs to be recited seven times; now, there are still five times to go, lead them to recite. The monastic disciple continued to lead the assembly to recite the Praise to the Twenty-one Taras; Rinpoche continued to recite the mantra and bless. Rinpoche’s Dharma voice flowed on unceasingly; Rinpoche’s sacred body and the mandala radiated gold light, the assembly all felt heat in their body and mind, or felt the miraculous fragrance was surrounded, or felt the ground shaking; the power of blessing is extremely incomparably wondrous.  

Following, Rinpoche recited the Prayer for Merits and Benefits of the Twenty-one Taras; and after performing the Dharma, Rinpoche instructed the monastics to lead the assembly to recite the Prayer for Merits and Benefits of the Twenty-one Taras five times; and Rinpoche continuously recited the mantra and blessed sentient beings with the sacred portrait of the Green Tara. 

After performing the Dharma, Rinpoche bestowed teachings: 
 
This text, The prayer for the Merits and Benefits of the Twenty-One Taras, is very efficacious, but the first two lines are very important: If a person with wisdom diligently practices Vīryapāramitā (Puja Teachings Index 18), wholehearted sincerity in the recitation of this twenty-one times. A person with wisdom doesn’t mean a clever and capable person; rather, it refers to someone who has taken refuge in Buddhism and observes the precepts and practices.. If one merely attends a puja for once, that certainly does not make one a person with wisdom.
Diligently practicing Vīryapāramitā (Puja Teachings Index 18) means to practice diligently; for example, going into a retreat and matters of the aspect of cultivation. Vīryapāramitā (Puja Teachings Index 18) does not mean doing many things; rather, one continually applies diligent effort at the essential points. Wholehearted sincerity means a heart that is genuine and free from falseness, a heart without greed, hatred, ignorance, arrogance, and doubt; very sincerely recite this text of the prayer for the Merits and Benefits, one will definitely reach attainment. If one doesn’t reach attainment, it is not that this text is incorrect; it is that you are incorrect because you haven’t accomplished the criteria mentioned in the first sentence.
 
Today, I lead you in recitation to help you form a deep fate, I hope that one day you will awaken and understand that you must truly learn Buddhism—only then will this recitation become effective. If you remain deluded day after day, simply living your ordinary life— of course we must live our lives—it is also clearly stated in the Ratnakuta Sutra, one who practices the Bodhisattva Path lives just like ordinary people, the difference lies in your mind. Practicing Buddhism does not interfere with your daily life; it is the mind that must be different. Different does not mean that the mind changes from red to another color, but that one’s attitude and thoughts differ from those of ordinary beings; in this way, the practice becomes effective. Otherwise, reciting every day is of no use—it merely accumulates good fortune for the human and heavenly realms, such good fortune may not be used in this lifetime, but only in a future one.
 
This Dharma text can be effective in this very lifetime—but these two points must be fulfilled. A person of wisdom, ask yourself if you are one. If not, then simply continue reciting without making demands. I have attained with the Green Tara in many matters, as I mentioned earlier from my own experience, that is an attainment. You have not attained because you have not fulfilled these teachings. Even when I was so poor that I had no money for food, the incense, fruit, and fresh flowers offered before the Buddhas and Bodhisattvas were never lacking; they were always offered first. You, however, take care of your stomach before attending to the Buddha. From a worldly perspective, this may not be wrong—but from the standpoint of a practitioner, it is not correct.
 
From a worldly perspective, earning money is important—without income, how can one live? Yet I have faith in the Buddhas and Bodhisattvas. In the sutra of Bodhisattva Avalokiteshvara, it is taught that if one practices his method with utmost sincerity and faith, Bodhisattva Avalokiteshvara will never allow one to be without shelter, without food, or without clothing. I believe this, and therefore I have lived accordingly. There were times when I had no money to pay rent or utility bills, when I survived on one boxed meal every two days—yet I endured. My poverty was not due to the ineffectiveness of the Buddhas and Bodhisattvas, but the result of my own karma. What karma? In past lives, I was unwilling to make offerings, even stingy, making offerings only from what was left over. I am not encouraging you to give in that manner; I am simply using myself as an example. If you wish to be in attainment with the Buddhas, the Bodhisattvas, and the guru, you must practice exactly as taught in the sutras and Dharma texts; if you do not follow the teachings, you cannot implore for what you seek. I am a lay practitioner just like you—not ordained, nor reincarnated, my practice is through cultivation in this lifetime. Therefore, I understand clearly the suffering you speak of, because I have experienced it all. I know with certainty that the Buddhas and Bodhisattvas will help anyone who practices with sincere devotion; they do not withhold help because one is a lay practitioner. The condition, however, is sincere practice. As mentioned earlier, if you come to a puja with a genuine aspiration to be liberated from the suffering of reincarnation, then all Dharma will come into attainment with you.
 
Shakyamuni Buddha came into this world to propagate the Dharma for one great purpose alone: to teach sentient beings how to leave the suffering sea of reincarnation. If we do not cultivate according to this method, how could our minds possibly be attained with those of the Buddhas and Bodhisattvas? So the Dharma taught by the Buddhas won’t come into attainment with us. For example, this Dharma text says that: if you seek wealth, it can help you obtain wealth; whatever you seek, it can assist you. But there is a condition—the very first line states: One with wisdom diligently practices Vīryapāramitā (Puja Teachings Index 18).

From the very beginning of organizing this puja, I repeatedly told everyone: if you register, you must attend. If you cannot come, inform us early, because many others are on the waiting list, yet more than a dozen people still have not shown up. Regardless of the reason, I am simply telling you this: if one lacks good fortune, one cannot come even if one wishes to. If one lacks a genuine vow, one cannot come. Even if one merely wishes to come and take a look, one will still be unable to come. My Dharma protectors naturally block such people; since this Buddhist Center of mine is not established for fame or profit, it is a pure Buddhist Monastery. Now the conditions for retreat have matured, and retreat will soon begin, holding pujas is meant to help you form a fate connection with the guru, the lineage, and the Buddhas and Bodhisattvas. Do not think that attending once will resolve all your problems; there is no such easy bargain, if it were that simple, I myself would not need to practice.

After the Dharma performance came to perfect completion, Rinpoche bestowed teachings: The Dharma was finished rather quickly today. (The assembly laughs.) This afternoon we will conduct the tsok offering (Puja Teachings Index 03) and recite the yidam mantra. The yidam mantra is very important, during retreat, we focus primarily on reciting the yidam mantra. We will now take a 45-minute break. When you return later, walk slowly—do not run. You all arrived on time this morning, so if you need to use the restroom and cannot make it back immediately, do not rush. If you fall, I will feel very distressed, so walk slowly. (The assembly thanks Rinpoche.) Rinpoche will ascend the Dharma throne at 11:45 a.m. to continue the practice; those who arrive later are still welcome, do not run or hurry, watch your steps as you walk.

At 11:40 a.m., at noon,, the Founding Abbot Guru of the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche, His Eminence Rinchen Dorjee Rinpoche, under the welcome and leading of the patākā, monastics, Eight Offering Girls, sitātapatra, instruments, and incense, walked along the Eight Auspicious white carpet, entered the Mahavira Hall, proceeded to the mandala, and ascended the Dharma throne. 

Rinpoche instructed to proceed with the mandala offering liturgy. Rinpoche wore Gampopa’s Dharma crown, the monastic disciples and the Eight Offering Girls represented all sentient beings to make mandala offerings to His Eminence Rinchen Dorjee Rinpoche.
 
Then proceeded with the tsok (Puja Teachings Index 03) and tea offering liturgy, the attendees obtained the offerings blessed by Rinpoche, and a rare, incomparably wondrous fate to eat together with the guru, Buddhas, and Bodhisattvas. Rinpoche instructed the assembly that after receiving the offering, eat a little bit, and bring the rest of it back home.  
 
Rinpoche bestowed teachings after continuing to practice the Dharma: This liturgy is not practiced in Exoteric Buddhism; it only exists in Vajrayana, it is called tsok (Puja Teachings Index 03) and tea offering. Tsok offering (Puja Teachings Index 03) is through mantra recitation and blessing, ordinary food is transformed into nectar, which has the power to purify the evil karma accumulated through body, speech, and mind over countless lifetimes—evil karma that obstructs our practice. Both the sutras and Dharma texts record that to partake of food together with the Buddhas, Bodhisattvas, and the guru is a great fortune and a profound offering. Tsok offering(Puja Teachings Index 03) is the practice by which we make offerings to the Buddhas and Bodhisattvas, the yidams, the Dharma protectors, and the guru. At the same time, we partake together with them of the nectar. In doing so, we plant the fate to share in such communion again in the Pure Land in the future, together with the Buddhas, Bodhisattvas, and the guru.
 
Just now, I asked you to take a little bit of food out, because, besides people present here, there are many sentient beings outside. Therefore, we also need to make offerings to the sentient beings outside, let them be satisfied, and not hinder us in the aspect of cultivation later on. Tsok offering(Puja Teachings Index 03) is very important for the aspect of cultivation, because without good fortune, one is unable to learn and practice anything in Buddha Dharma. Therefore, we continuously use different Dharma of making offerings to try to accumulate our good fortune as soon as possible. Tsok offering(Puja Teachings Index 03) is to accumulate your good fortune to learn Buddhism and practice in the future. If one attends tsok offering(Puja Teachings Index 03) liturgy over a long period of time, there will be no hunger and suffering of no food to eat, lifetime after lifetime.
 
After Rinpoche performed the Dharma and recited the mantra of the yidam of the Green Tara for a while, Rinpoche personally led the assembly to recite the Brief Liturgy Prayer of the Twenty-One Taras and the yidam mantra of the Green Tara. 

After leading the assembly in the recitation of Green Tara’s mantra, Rinpoche asked: Are you tired? (The assembly replies: No.) Then you are reciting too slowly, let’s chant again—this time, a little faster!  (The assembly replies: Yes.)​​ 

After once again leading the assembly in the recitation of Green Tara’s mantra for some time, Rinpoche expounded: Not bad—for you can continue the recitation, your stamina is quite good. All right, I will recite for the rest; you just listen.
 
While reciting the mantra of Green Tara, Rinpoche held the sacred portrait of Green Tara in his left hand, continuously bestowing blessings upon sentient beings for an extended period. His compassionate (maitrī and karuṇā ) Dharma voice pervaded the void; the earth trembled repeatedly, and a wondrous fragrance filled the air. A warm current seemed to enter from the crown of the head and flow into the heart, as distracting thoughts dissipated like smoke. The Mahavira Hall was suffused with resplendent radiance and solemn majesty.
 
Later, Rinpoche bestowed teachings: Did your body feel the heat?  (The assembly replies: Yes.) Very hot? (The assembly replies: Very hot.) The heat generator is here. (Rinpoche points to himself.) I generate heat and give it to you. (For a while, the assembly replies: Thank you, Rinpoche.) Such a slow reaction? Only thanking me now? You’re getting old! (The assembly laughs.)

Just now, you have recited 600 times, and I have recited 1100 times. Today, there are 1800 people together in a recitation of 600 times; therefore, 600 times 1800, it is about one million times. The meaning is, today, you together practice this mantra of Green Tara. If everyone’s heart is the same, which is as mentioned earlier—to be liberated from reincarnation, give rise to Bodhicitta— then you will share in the merit of these one million recitations of the mantra. If, while reciting the mantra just now, your intention was only for yourself, your son, or your husband, then the merit generated belongs to only one person.
I only mention this afterward, not beforehand, because you are accustomed to reciting for your husband, son, and wife. At the very beginning, I already told you to resolve to be liberated from reincarnation and to give rise to Bodhicitta, did I not? (The assembly replies: Yes.) Then why do you not listen? Old habit returns. What is written in the Dharma text certainly has its reason, you are here to listen to the Buddhas and Bodhisattvas, and the guru to perform Dharma. Can’t you set aside the ordinary human thinking and not be so selfish? You found even 600 recitations is difficult, yet I recited 1,000, but very fast, you should have seen that my lips hardly moved. Today, I am seventy-nine years old, and earlier I had already completed 1,000 recitations. The merit of my 1,000 recitations equals your one million times, so why should you attend pujas? Because at home, you are not able to accomplish anything, do you have the opportunity to recite one million times? No! If we were to undertake a retreat to complete one million recitations of Green Tara’s mantra—chanting continuously each day for at least fifteen days, without seeing anyone and without speaking—do you have that kind of time? Impossible. Even if you had the time, do you have the patience? Impossible. Because you haven’t been trained in retreat. Therefore, all of you must cherish today’s fate and opportunity.
Why did I keep reminding everybody when I organized this puja in December that once one registered, one must come, and if one couldn’t come, inform us earlier, don’t say it by the last minute that one can’t come, this is very bad. You didn’t make the promise to me, the Buddhas and Bodhisattvas; rather, you have madepromise to your karmic creditors. Therefore, by leading you in this recitation just now, I wanted you to sense the proper attitude one should have when chanting the mantra. I am seventy-nine years old, yet I have been able to chant from this morning until now. In fact, I only returned from Japan yesterday, and today I have already ascended the Dharma throne to conduct the puja. 
 
For all of you to have the good fortune, merit, and fate to attend this puja today is neither easy nor simple. I did not advertise it, the website did not announce when I would conduct the puja, nor was there open registration…, none of those were posted; you simply heard about it and wished to come, why did you wish to come? Because of good fortune, merit, and fate accumulated over many lifetimes. Due to what we call the obscuration between lives, this is a Buddhist terminology, once we pass through rebirth, we forget the events of previous lives. Today, Rinpoche has helped bring forth those fates again, it is as though the information had been stored within your mind like data hidden in a computer, never called up, now it has been called out. By leading you in mantra recitation today, it is for you to experience the compassion (maitrī and karuṇā)  of the Buddhas and Bodhisattvas.

You must all determine your hearts; the few short decades of our lives pass by in the blink of an eye; I really never thought I would be 79 years old today, it all happened in the blink of an eye. To have the opportunity to be in touch with Buddha Dharma in this life is in no way by chance or good luck; absolutely not. It is definitely related to the fate from past lives, and when there is a fate for you to return again, do not waste it. To cherish fate means to cherish the opportunity to learn Buddhism; it does not mean that you are not cherishing fate when you refrain from eating the rest of the food since you are clearly full from eating already; this is not written in the sutras, it is false, so do not listen to this kind of nonsense. To cherish fate means to cherish the fate that brings opportunities to learn Buddhism, and to cherish good fortune means to cherish the good fortune of being able to attend the puja.  
 
Therefore, the ten or so people who suddenly couldn’t come in the morning have jeopardized the people on the waitlist, preventing them from coming; isn’t that selfish? We never forced anyone to come here; you have all attended voluntarily, and since you come out of your own will, you should have some moral sense! It is okay not to come, but please let others know in advance so those on the waitlist can take your place. There were about 70 people on the waitlist, and because some people suddenly did not show up this morning, nor did they say anything ahead of time, the people on the waitlist could not come, but that is also the fate of the people on the waitlist. 
 
Today, I instructed you to recite the mantras in the hope that you can form a very deep fate with the Green Tara, and in the future, you must all cherish this fate and live your lives according to Buddha’s teachings. An earlier passage stated that to increase your longevity and wealth, where do you go to find such a great deal? You think that by reciting the mantras, you can increase your lifespan and wealth? It’s Rinpoche helping you (The assembly says in unison: Thank you, Rinpoche). You never practice; if reciting a few hundred repetitions could increase longevity and wealth, I would be the first to raise my hand and protest to His Holiness and say that I don’t want to practice so exhaustingly. The Dharma text actually states that it can be truly accomplished, but only if one follows a certain liturgy. For instance, earlier we continued to make offerings, and we must repent… and many, many liturgies. Then one recites the mantra of the yidam, and this power will emerge, so I shall continue to lead you in reciting. 

Rinpoche led the assembly in reciting The Brief Liturgy Prayer of the Twenty-One Taras, and expounded: 
 
Tara, please understand my suffering and bless me. Let me make it clear now that the suffering of not being able to find someone to marry is not part of this, nor is the pain of not being able to divorce, or the agony caused by one’s children’s unwillingness to study.  The suffering mentioned here means the suffering of samsara, the obstacles to learning Buddhism, the pain of not being able to learn Buddhism, the Eight Types of Suffering of humans, and the suffering of life, old age, sickness, and death. Upon birth, human beings will definitely age, get sick, and die; by practicing this Dharma method, one will age more slowly, just as Rinpoche is now 79-years-old, but ages more slowly than others of the same age; because of having reached attainment with the yidam, I have less suffering of old age. Look at those male disciples of mine, the group of old men with their gray hair and walking with their hunched backs, where does it all come from? It is not that I have maintained myself very well, indeed I have, and I am very good at it, but the key is that the yidam is supporting me, and all that I implore for will reach attainment because I have determined my mind to liberate myself from samsara; this is my greatest suffering. Why do I have fewer illnesses and age more slowly? Because once someone is sick or gets old, the power of one’s practice will naturally be insufficient; how can you practice if you are in bed all day? How can you practice if you don’t even have the force to speak? Look at me, I’ve been scolding you all this time, and I am still scolding (the assembly laughs), therefore I shall definitely reach attainment with you. 

Let me be clear again: the suffering mentioned above does not include your husband, wife, or children not listening to you or not having money to pay for your home loan. Do not wonder why no help comes, no matter how hard you recite. You can be helped if you are impoverished to the point of having no money for food, but no one present has reached the level of having no food, like the way I was then. Therefore, they key of this kind of suffering is the agony of samsara, the suffering of having obstacles despite wanting to learn Buddhism, the Eight Types of Suffering of Mankind: life, old age, sickness, death, not getting what to seek for, parting with loved-ones, being with those you resent, which means to be around people whom you hate and resent the most, and the sufferings caused by the blazing five aggregates, which are the strong desires and requirements of one’s sight, hearing, nose, tongue, and body. Every person endures these eight types of suffering; one carries them from the karma of past lives, and only through learning and cultivating Buddhism can one lessen the force of these eight types of suffering to the extent that one no longer cares about them. Especially since we will all age, undoubtedly, no matter how old you are now. Therefore, in learning Buddhism, we must understand the true meaning of Buddha Dharma rather than pursue minor benefits that do not require the Buddhas and Bodhisattvas. You can go to those deities you have fate with, and they can help you with these minor benefits, but other things may happen. To completely resolve suffering refers to the suffering of samsara, and in order not to reincarnate again, one should lessen one’s human behaviour, learn the behaviour of a Bodhisattva, and one’s chances of reincarnation will decrease. 
 
Enable me to part from sorrow and fear. These two sentences also refer to the suffering of samsara. If one has never become in touch with Buddha Dharma, and has never learned Buddhism, never taken refuge, and has no guru to save them, one will be incredibly sorrowful and frightened before death because no knowledge or experiences can teach you how to die, or what happens when you die; therefore, upon death, one is incredibly scared because you do not know what the future will be, and particularly the people who do not believe in cause and effect, and karma will be extremely frightened, this is stated in the Buddhist sutras. I specialize in transferring consciousness of sentient beings, so I am very clear that sentient beings are very frightened when they do not have my help because they do not know what will happen to them. Thus, enable me to part from sorrow and fear; earlier, it was mentioned that practicing the Green Tara Yidam can also bring one to the Pure Land, to the place of the Amitabha Buddha, because she is the tear of the Bodhisattva Avalokiteshvara. Whose student is the Bodhisattva Avalokiteshvara? Amitabha. One by one, they are all strung together! One does not have to recite the Amitabha Buddha to go; one can go through practicing the Green Tara. Many people say you must practice the Buddha Amitabha, but in fact, you can practice other yidams related to him. 

Pray that I may swiftly, with this virtue, attain the Sacred Tara, and may all sentient beings, with none left behind, all be bestowed in the Buddha Land. These four sentences are talking about the Bodhicitta, pray that I may swiftly, with this virtue, means my virtues from learning Buddhism, so that I can attain the sacred Tara with these virtues.  To attain doesn’t mean you literally become the sacred Tara; it means your actions, speech, mind, and behavior are exactly the same as the Green Tara’s. And may all sentient beings, with none left behind, means the hope for all sentient beings to be reborn in his Buddha Land, and that is the Bodhicitta. Achieving Bodhicitta is not just about talking. The Bodhicitta is distinguished into the worldly Bodhicitta and the incomparably wondrous Bodhicitta; the worldly Bodhicitta is learned, while the incomparably wondrous Bodhicitta is what you naturally achieve by uncovering your original nature. Therefore, reciting this liturgy is to help you all completely liberate yourselves from life and death one day, so that you will not reincarnate again. (The assembly: Thank you, Rinpoche. )

Don’t thank me; it all depends on your own efforts. You can thank me for transmitting the Dharma, but if you don’t work hard, there is nothing I can do for you. So, why did Kitsigarba Bodhisattva vow not to attain Buddhahood until hell becomes empty? Hell will never become empty because many sentient beings still refuse to believe in cause and effect, Buddha, and karmic forces, and have thereby sewn a lot of evil karma, so they will definitely go to hell. This is why we call the Kitsigarba Bodhisattva the Kitsigarba Bodhisattva of great vows, because his vow powers are too enormous. For instance, Shakymuni Buddha also said that he cannot liberate all sentient beings because he cannot help those who have no fate with him, just like the dozen or so people who registered to attend the puja but suddenly could not come this morning; I cannot help them even if I wanted to because there is no fate between us. For example, you might hope that your family members can learn Buddhism, but they refuse to do so; that is also a case of not being able to liberate them, as there is no fate.
 
I can speak from personal experience as I am a lay practitioner, so I have children, and when they refuse to learn Buddhism, I never get angry with them, nor do I attempt to create opportunities for them to learn Buddhism, because there is no fate; the only fate between myself and them are the fate of father and son or father and daughter, but there is no fate to learn Buddhism. And despite my being a venerable Rinpoche, I could not change them, except to change their fate so that they do not eat meat; they are vegetarian for sure, but whether they learn Buddhism is something they have to decide for themselves. But many people cause great turbulence in their households when they learn Buddhism because they insist on learning Buddhism, and if they cannot learn Buddhism, well…Don’t say such things, you have no criteria to speak this way, these are curses. Since you are not a guru, you cannot speak of the Buddha Dharma, but you can urge them and set an example; if you change, they will see that you have changed and change for the better. Just as I have changed, my children will improve and become more filial; they change because I set an example. 

When parents or children hope that their family members will learn Buddhism, it is not done by dedicating to them daily. The Dharma texts clearly state that all sentient beings are more than just your parents, yet you only dedicate to your parents. What about the others?  Therefore, you have no Bodhicitta. Without the Bodhicitta, all the Buddha Dharma of the Bodhisattvayana and Mahayana have nothing to do with you because this is what the Bodhisattvayana and Mahayana teach. It is not wrong to constantly dedicate yourself to your family; it isn’t wrong, but the heart isn’t broad enough, so you won’t be able to learn the actions of the Bodhisattvas. Listen closely, I hope that upon leaving the Monastery and returning to your homes, your family members can see that you are all smiling. Today, I share these food offerings with you, which you can bring back and share with the people whom you think are your karmic creditors; the more that you think these people are your karmic creditors, the more you should share this with them to unravel your resentment. Don’t think that sharing food with your dearest one will make them love you more; don’t behave this way, since those who love you are all your karmic creditors. 

Rinpoche performed the Dharma and instructed the assembly to recite the Dharma text along. 
 
Rinpoche continued to perform the Dharma and then expounded: we recited the auspicious prayer again in the hope that the people who learn Buddhism on this piece of land can all speedily attain the two resources, and in prayer that this land be rid of demonic obstacles, pandemic, illness, and other disasters, and so that there will be no untimely deaths, nightmares, and inauspicious signs, and there be no war so that the authentic Dharma will always be in this world, this is a kind of auspicious prayer. In fact, by practicing this Dharma text, even poverty, sickness, and warfare can be appeased because when one continues to practice the Dharma, good fortune in this place will rise, and gradually the unfortunate things will be appeased. So, we learn Buddhism to relieve ourselves of life and death, but when we practice, good fortune and wisdom will grow, and naturally, many things will gradually turn from bad to good. Practice the Dharma Protector.
 
Rinpoche led the disciples in performing the Achi Dharma Protector Liturgy. Next, Rinpoche performed the furfurioushi Dharma Protector Liturgy and instructed the monastic disciples to lead the assembly in reciting the Dedication Prayer, the Long Life Prayers for His Holiness the Drikung Kyabgon Chetsang, His Holiness the Drikung Kyabgon Chungsang, and His Eminence Rinchen Dorjee Rinpoche. 

After the assembly recited the Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss, Rinpoche expounded, ‘Let me read it out for the thrill of it, will you?’ (The assembly replies: Yes.) Thank you. 
 
Rinpoche recited the Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss twice, and the Prayer of An Exhortation to Bring Forth the Bodhicitta Resolve three times. Rinpoche earnestly prayed that all sentient beings could be reborn in the Pure Land and be liberated from samsara, his tone choked with emotion and his voice deeply moving. The vow power of a mahasiddha truly shook the hearts of everyone present. 

Upon perfect completion of practicing the Dharma, Rinpoche expounded: we are 20 minutes ahead of schedule today.  (The assembly says in unison: Thank you, Rinpoche!) This is the last puja at the Monastery this year. The comiY YeaHof the Horse is a much more turbulent year, and I hope that, having attended the puja, everyone can live peacefully and smoothly in the next year, so that even if there are any obstacles, you can surpass them and get by. The coming year is going to be turbulent, so one should refrain from doing risky or adventurous things, as well as things that you’re not clear about. Do not speculate back and forth next year; only those large multinational companies will make money. We, the average civilians, will not, so everybody should stay put and abide by their duties. There isn’t going to be a great sum of money falling upon you from the skies, and even if it does, other things will happen to compensate for it— in the end, all will be bad.
 
Next year, everyone should be more cautious and control their tempers; don’t be so violent. If everyone were more serene and harmonious, Taiwan could avoid many situations, and even war could be prevented. Everyone’s mentality is very important, but if you like to fight, rob, or manipulate things, you will bring about unfortunate consequences. We just recited the Pure Land prayer so that you could experience the incomparably wondrous state of the Pure Land, and understand that today, if one prays to be reborn in the Pure Land, one’s mind and heart must be very earnest and sincere. It is not through reciting haphazardly—that will be useless. One must do so earnestly to create an effect.

I said so much today in the hope that everyone can form a great Dharma fate, and that the Dharma fate may continue to extend onwards. We are all born in this world either to pay back a debt or to seek repayment for one, and so no one will live peacefully and smoothly throughout this life. Therefore, we learned Buddhism in preparation for the next life. When this proper preparation is done properly. The second half of one’s life will gradually become smooth. It is fine for the young to work hard and earn money, but one must consider one’s own physical condition and capacities, and just because others get wealthy doesn’t mean you will, especially since there are so many scams in Taiwan now. Where do they come from? If people are not greedy, they will not get swindled when you are swindled. It is because you have given thought to greed. For instance, when you’re threatened that your bank account will be frozen. You are afraid,  now that’s a thought of greed. Let it be frozen, what’s the big deal? If you are afraid, you will get scammed immediately. Everybody must fulfill their duties and abide by their positions in the coming year. I will finish earlier, so if you’re not so hungry yet, you can go to the Bodhisattva Avalokiteshvara Monastery to circumambulate and make prostration to the statues, since the Green Tara is there. (The assembly: Thank you, Rinpoche.) Alright, that’s all, may all be auspicious!

Upon perfect completion of the puja, while descending the mandala, Rinpoche saw that a believer in the front row was reverently seeing him off by kneeling and spinning a prayer wheel in his hand, and so Rinpoche held his prayer wheel, spun it a few times, and blew air on it in an act of blessing, and that believer remained kneeling in gratitude to see Rinpoche off. The assembly was filled with Dharma joy, and the puja came to a perfect completion in a solemn and auspicious atmosphere.

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Updated on February 10, 2026