His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – January 25, 2026

His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne to preside over the incomparably wondrous Chod Puja, bestowing precious Dharma teachings upon the attendees. 

After ascending the Dharma throne, Rinpoche chanted the Great Six-Syllable Mantra for a long while. The compassionate (Maitrī and Karuṇā) Dharma voice filled the vastness of the void; fragrance permeated the air, and the ground trembled repeatedly. Upon completing the mantra chanting, Rinpoche immediately performs the Chod, transferring the consciousness of suffering sentient beings.
 
Rinpoche instructed the assembly to recite aloud the names of living and deceased beings they wished to help three times. He then blew the thighbone Dharma instrument, its mournful and profound sound calling sentient beings with a compassionate (Maitrī and Karuṇā), impartial mind, summoning them to receive consciousness-transference. Abiding in Mahamudra chanding (Puja Teachings Index 06), and with an incomparable wondrous bodhicitta, Rinpoche visualized all of his own flesh, blood, and bones transforming into nectar, offering the Buddhas and Bodhisattvas without reserve, and making equal offerings to all sentient beings of the Six Realms. Throughout the liturgy, Rinpoche continuously recited the Great Six-Syllable Mantra. The Brahman sound penetrated directly into the hearts of those present; the power of his compassionate  (Maitrī and Karuṇā) vows flowed like a warm current, uprooting inner suffering, soothing afflictions and attachments in sentient beings, and deeply moving the assembly to tears.
 
When the liturgy was perfectly completed, Rinpoche’s sacred body, the Buddha statues, and the mandala radiated dazzling golden light. The assembly was moved to tears by overwhelming gratitude for Rinpoche’s earnest great compassion(Maitrī and Karuṇā) in liberating sentient beings from the reincarnations’sea of suffering. Thereafter, Rinpoche led the disciples in practicing the Dharma Protector Achi liturgy and then instructed the monastic disciples to lead the assembly in reciting the dedication prayer.

Rinpoche bestowed precious teachings:

Yesterday, I learned that about a year ago, someone who went to the Monastery to volunteer in weeding accidentally slipped and fell into a pond. Although there were no injuries, the Monastery staff should have reported the incident immediately when it occurred, yet it was only disclosed yesterday.
 
You are not professionals, you do not understand vegetation, nor do you know how to weed properly, yet you went to volunteer and worked disastrously. It’s fine, but what concerns me most is your safety. That area has dense vegetation, and within the grass, there are certainly snakes and other animals. These volunteers are unaware of the seriousness of the situation, thinking that everything will be protected by Achi Dharma Protector. However, Achi protects those who know how to protect themselves. Therefore, from now on, volunteers for weeding should no longer go, unless they are licensed professionals and are engaged in this line of work. Otherwise, don’t go anymore.

What you have done is as if you were going on an outing or exercising. In fact, every time I go to the Monastery, I see that no weeding has been done. Instead, an entire lawn is barren and lifeless; this is caused by the disciples. I beg you not to harm the Monastery. Some disciples, despite not understanding, even tell others that once seeds are sown, grass will naturally grow. Originally, I did not intend to speak today. However, just now I saw that the Chod Dharma text was printed for me in 2003. It is now early 2026, twenty-two years have passed, and I realize that you truly have not changed at all. I practice Chod once every month, more than ten times a year. Over twenty-two years, that amounts to more than two hundred times. There is no other center in Taiwan that is able to perform the Chod so many times; you may verify this yourselves. 
 
According to Buddhist theory, by continuously participating in such incomparably wondrous Vajrayana Dharma, you should have made progress in your cultivation, yet you have not; you remain selfish and self-centered. It was only because of this weeding incident that I realized no one had ever proposed that all Monastery staff should receive first-aid training. Our Medical Team believes that such training is only necessary when there is a puja, and is not needed at all times. However, even on regular days, with so many people coming to visit the Monastery, accidents may occur.
 
Disciple Wang from the Medical Team has worked as a nursing professional for so many years, and still does not know these regulations? If you want to help as volunteers, then do your work properly. As the head of the Medical Team, you fail to fulfill your responsibilities. Everyone, please stop being so selfish, alright?
 
I originally intended to dismiss the Dharma Affairs Team because they make mistakes all day long. And all of you disciples think that once Rinpoche has scolded them, it has nothing to do with you. I do not need a Dharma Affairs Team to perform the Chod. I practice the Hevajra every day at home without any Dharma Affairs Team as well. Do not think that Rinpoche needs these things; I truly do not. It is you who needs them. Why are there so many selfish people within the Center? The incident of stepping into the pond happened last year, yet it was only reported to me yesterday. The person who fell into the pond did not speak up himself, and as a result, the next person could just as easily fall in as well. That person thought nothing serious had happened to him, so it was unnecessary to mention it.

Legally speaking, the Monastery is a public place and bears significant legal responsibility. This is different from the Association here; once the association closes its doors, it has nothing whatsoever to do with the outside. Haven’t you studied at all? Haven’t you read the news? I am already seventy-nine years old, yet everything still needs me to handle personally. I do not have many years left to be with you. I ask everyone to be more mindful in taking care of the Association and the Monastery, alright? When I think about those more than ten people who brought water and bread to the monastery, I……,  with my temperament before, I would certainly have driven them away. Everyone is selfish and self-centered, what am I working so hard for? All of you have lived in safety and comfort for over twenty years. Rinpoche once promised you that as long as you do not leave the Buddhist Center, I will absolutely not allow you to fall into the Three Evil Realms. I will fulfill what I have promised, but what have you done to show me?
 
At the Monastery and the Association, you are not individual entities. Whatever happens is related to the Monastery and the Association as a whole. Can you please speak up about what has occurred? Do not let a seventy-nine-year-old elder learn about such matters only yesterday. The person who stepped into the pond thought it was a trivial matter and did not want to trouble Rinpoche. This person lacks common sense; he thought nothing was wrong because he himself was unharmed, but if someone else were to fall in, they could sue me for failing to implement proper safety measures.

The Buddha Dharma is so incomparably wondrous, and it has been continuously taught to you. The Chod has been performed for more than twenty years, from the time I began propagating the Dharma until now, not a single disciple has died in an accident, only from illness. Therefore, what is written in the Dharma text, that there will be ‘no untimely death,’ I have already fulfilled for you. As long as disciples have not left here, there has absolutely not been a single one who has fallen into the Three Evil Realms. This can be seen clearly from the manner of their passing. Why have you become so numb and indifferent? I dare to say that after I pass away, for the next one hundred years, there will not be another person like me. Do not take everything for granted. My time is limited; I do not know how many more years I can accompany you. But seeing your attitudes, I am truly becoming more and more worried.
 
Ｄisciple Wang has treated the Center and me very well and is also a senior nursing professional, yet she was completely unaware that none of the Monastery staff had received first-aid training, because it was not her matters to worry about. I cannot blame her, because she is a volunteer. Therefore, I sincerely ask those who serve as volunteers: if you do not have licenses or experience, please do not treat the Monastery as a place to tour. Anything you are capable of doing can be handled by hiring professionals; there is no need for you to do it. Many of the contractors who helped us build the Monastery repeatedly expressed their gratitude to Rinpoche for giving them this opportunity. In many subsequent matters, they did not seek profit, but instead used principle sum to help us. They are not my disciples, yet they were willing to do this because they saw the way I conduct myself and handle affairs, something they had never seen or heard from outside. You have followed me for twenty years, yet you still make me witness such conduct? Do you truly have any sense of conscience? This is not a case of making an issue out of nothing or exaggerating a minor matter; rather, it is precisely through small matters that your true attitudes are revealed.
 
The Monastery continues to improve. I do not wish for the Monastery to be harmed by your selfishness. I will say this once again: if anyone brings food or water into the Monastery again, do not come anymore from that point onward, because you do not care for my Monastery. There are not many among you who are older than I am. I may not look like it, but I am truly seventy-nine years old. To what extent do you still intend to trample upon an old man like me? Where are your hearts? You are unwilling to practice, yet Rinpoche has continued to help you. At the very least, you should demonstrate some basic human morality. If you do not even have that, what can be done?

Shakyamuni Buddha repeatedly said that in the Age of Dharma Decline, sentient beings’ karmic hindrances are profoundly heavy; this is exactly what it looks like: disobedient, acting willfully according to your own ways. Seeing the Dharma text today stirred these feelings in me. For more than twenty years, I have continuously practiced this Dharma to help you, yet you remain unmoved and apathetic. You may go and inquire whether there is any other Monastery that can practice the Chod every month, consistently, without any calculation or concerning the Dharma performer themselves. Continuing to live is not meant for you to merely enjoy a comfortable life; it is truly for cultivation. Otherwise, once this lifetime ends, there will be nothing left. Do not place your hopes on the idea that Rinpoche will not die. No matter how much you recite the Longevity Prayer, I will pass away one day.

The volunteers for weeding may not go from now; I have two disciples who are professionals specializing in plants, who are they? (A disciple reports: Disciple-Tang has a master’s degree from a famous university.) Such a high-ranking official? (A disciple reports: Disciple Chiu has attended a licensing course for gardening and planting.) Did disciple Chiu go and help? (A disciple reports: Yes, both of them are volunteers and have helped out.) I don’t think they’ve been of much help. The cousin of Disciple-Tu went to see that many trees were sick, but neither of you reported it to me. When the two of you helped out, trees were constantly cut down, which shows that you do not put your heart into this work! You two bright students needn’t volunteer at the Monastery—I am not asking you to go; you’re still my disciples. I am not familiar with plants, but I have asked Disciple-Tu’s cousin to oversee this sector. She immediately noticed that there were two ailing trees. Meanwhile, you often go to the Monastery but are unaware of the matter. There’s an entire piece of lawn at the Monastery that went bare; did neither of you notice? It means that, by being so-called volunteers, you were merely trying to gain some merit. Tell Disciple-Chou, who’s in charge: these two disciples are forbidden from volunteering, but they are allowed to attend pujas. 

I’d rather spend money to hire people for this work because if I pay them, I can berate them when they make mistakes, but the two of you are volunteers, so I cannot scold you. It’s really tough for me! Your disciples have constantly trampled on me; fortunately, the yidam has always supported me, allowing me to live till now. Stop telling me you didn’t notice, as I went and saw with my own eyes how the two trees have withered. While the two so-called specialists couldn’t see a thing, the cousin of Disciple-Tu saw them and told me how many there were. What is the difference? Attentiveness versus the lack of it, to have versus not to have respect for Rinpoche, that is the difference. Rinpoche instructed the disciple responsible: These two big shots are hereby forbidden from any volunteering at the Buddhist Center and Monastery, and if they take part in any volunteer work, you’ll have to answer for it. (The disciple responsible replies: Yes.) I will ask whoever asks them to take part to leave. 
 
Rinpoche asked whether these two disciples were present, and expounded to them, ‘You two big shots, I have been talking about you for so long, and yet you still sit so comfortably. My apologies for asking you to stand. In the future, volunteering will have nothing to do with you; please do not sabotage me—the whole piece of lawn was bare, and neither of you saw it; my trees have withered, and neither of you saw them, and someone else noticed, and then I saw them myself. 

Should we have everyone judge this? If Rinpoche is wrong, you can berate me; but if it’s the two of them who are wrong, lend me a hand—don’t let them take part in any volunteer work, because I don’t know when they might sabotage me again. It depresses me every time a tree needs to be cut down, you know why? (The assembly replies: Many sentient beings are living in the trees.) These two scholars feel nothing at all; they think that if a tree withers, then let it be; there are so many trees in the mountain, one can always plant more, and the Monastery has funds to buy more trees. A tree in front of the Bodhisattva Avalokiteshvara Monastery developed a tree burl, which you two gentlemen never reported, while Disciple-Tu’s cousin saw and reported immediately. How long have the two of them taken refuge for? (Answer: Nearly 15 years.) In the 15 years you have attended many Chod pujas—I have given you a lot already, so please, gentlemen, should you feel like it, stay and learn Buddhism, and I shall praise you, but do not use my Monastery to cultivate your own work experiences or write your thesis’, you think I don’t know what you are playing at? With such enormous grounds, how great would it be to develop your thesis? This kind of opportunity does not arise even if you go looking for it. 

Rinpoche asked Disciple-Wu, cousin of Disciple-Tu, whether one often has to search for places to decide upon one’s thesis and accumulate a great deal of hands-on experience in this field of work?  (Disciple-Wu replies: Yes.) So, these two have been trying to write their thesis using my plot of land; you two will deny it and say you simply wanted to help me. But, if you were here to help me, why didn’t you report back to me when an entire piece of lawn withered? When so many trees died, you did not report back either; what kind of volunteer work are you doing? When you go there and use the restrooms, flush the toilets, or have a drink of water at the Administrative Center, I have to pay for it. Therefore, you are not here to volunteer; you are here to exhaust me. In the future, they will never be needed as volunteers because they are very scholarly men who need time for their studies; our humble place cannot use them. So, if you all continue to behave selfishly and self-righteously, I will pick you out one by one. 

Last week, I had intended to dissolve the Dharma Affairs Group—not a single person would be left—because Disciple-Chen kept making mistakes. You have all heard me constantly scolding him, asking him whether he was possessed, haven’t you? (The assembly replies: Yes.) He went overboard with his mistakes recently by bringing me a hand drum, a set of bell and Vajra Scepter, a treasure vase, three dolmas, and some Dharma texts, all in a Glorious Jewel paper bag; do you think it would be okay? (The assembly replies: No.) I picked up the paper bag, and it broke. That afternoon, he came to the company to retrieve these things, but he was clever this time—he came with a tote bag, which shows that he can do the job right. However, he was bullying me, thinking he would get a bit of a reprimand from Rinpoche; isn’t he tormenting me? If he had come that afternoon with a paper bag, it would have proved him foolish, but he came with a tote bag to retrieve the things, which proves he knew he needed one. Is this logic and deduction correct? Then why did he bring them in a paper bag that morning? I don’t understand his reasoning, but from an old man’s point of view, he is bullying me because Rinpoche is easy to deal with. 
 
Why did I dismiss the Dharma Affairs Group? Because they kept making mistakes, they messed up a bunch of things at the puja in Japan. I often hold these kinds of pujas, so there should not have been any mistakes, which goes to show that ‘the mind was not focused on the horse’ (a four-character Chinese idiom expressing one’s inattentiveness), but the coming year is the year of the horse, you should keep your mind on the horse. In learning Buddhism, there are many ways to accumulate good fortune and wisdom, but you must perform these acts conscientiously, and should not think that you are volunteering, in which there would be no reward, so you’re simply killing time, or might as well try to do it. The first of the Six Paramitas is Dānapāramitā (Puja Teachings Index 15)(making offerings). You are unable to perform the offerings of wealth very well, but that’s okay. You can perform Dharma offerings—apart from employing Buddha Dharma, other methods, including all services to sentient beings, can be called Dharma offerings. You can easily accomplish this, since volunteering at the Buddhist Center and Monastery counts as serving sentient beings. Without making offerings, how can one yield merit and good fortune? Therefore, many people learn Buddhism with their own ideas. 

When Rinpoche arranges to do things, it is never for my own convenience; I do not need the Dharma Affairs Group. In the past, at the small Buddhist Center, I had no drums, cymbals, or dolmas; I had nothing, but I needed nothing, and I still had a few hundred disciples, so don’t you think I must have certain things; I genuinely don’t. As I have reached the level of the Anuttarayoga-Tantra (Highest Yoga Tantra) in my practice, with the rise of a thought, things are completed. Do I need help from the Dharma Affairs Group when performing the Phowa? (The assembly replies: No.) Therefore, to these young people, don’t you think that you are indispensable to me, as I am someone who doesn’t like lavishness, this scene wasn’t staged for me; instead, it exists to enable believers to cultivate reverence for the Buddha Dharma and the presiding practitioner of the Dharma. I walk very swiftly, and yet they still dawdle on slowly to the extent that I might run into them. I have no other choice, since, for the sake of appearances, they have to do things slowly as if for real. 
 
Right now, it may seem like Rinpoche is telling you many things you think are unrelated to the Buddha Dharma, but to me, in fact, all matters are the Buddha Dharma; anything at my fingertips is naturally the Buddha Dharma. For example, with the Fu sisters’ personalities, they should have left my Buddhist Center a long time ago. Still, because she managed the Dolma Group quite well, Rinpoche tolerates many of her shortcomings. Why does Rinpoche tolerate her shortcomings? It isn’t because she can make dolmas, so I want her to stay, but at least she does this job conscientiously, so I believe that one day she will amend her shortcomings. In fact, whether or not there are dolmas is unimportant; they are merely to enable believers and disciples to give rise to a reverent heart, and thus there are many liturgies, but the liturgies are not essential at all to a true practitioner. If you think you can grab me by the scruff of the neck to negotiate conditions, well, you know how I like negotiating. Once the deal is cut, you know what will happen. I don’t know what will happen, but something definitely will. 

Today is the last time this year that I perform Chod; I also hope that in the coming year, everyone’s practice will be stable, and don’t be so selfish. What does Chod mean? I gave everything away as offerings for sentient beings to eat. If one is still being so selfish, one can’t keep up with my pace. Seeing them do various matters, I really feel sad when I see it. How could anyone be so selfish? Each of them only thinks about themselves. I’m the most foolish one. I put so much effort and money into building a Buddhist Monastery, yet I don’t even live there every day. Instead,  it is those several staff who get to enjoy it, with good air quality and everything else everyday. Therefore, everyone pay attention, without capability, don’t go to volunteer. Don’t put the Buddhist Monastery in a situation. From now on, all volunteers will need to be reviewed by me before being allowed to serve; the Buddhist Center can be managed a bit loosely, because over there is a Foundation, and a registered nonprofit, and with this large Buddhist Moastery, everyone has their eyes on us; any small issue could end up in the news. Therefore, do not assume that acting out of good intentions is sufficient. Apart from the volunteers specifically assigned for each puja, at all other times, all volunteer work requires registration and review before participation. It is not acceptable to simply create a group and declare that everyone in that group is a weeding volunteer.

It is just like at the beginning, we let everyone gather once a month, find people from outside to share some knowledge with you. Now, the number of people attending it is becoming fewer and fewer.  In fact, you don’t know why I’m doing this matter. It is not for my Coffee Shop (cafe) to have business, it’s because the law requires our foundation to do some matters that are related to public welfare each year; it would cost lots of money if we did the public welfare. The only method is your group gathering event. During group gathering events, they use all the effort they can to invite experts to deliver lectures and grow their knowledge; however, recently, fewer and fewer people attend. If you don’t have money to eat, that’s fine—just say so. Even if you have no money for a meal, you can still come and listen; no one is forcing you to eat. The experts who are giving lectures now are not charging any fees. Everyone should go home and think about this carefully—especially the male disciples, who attend the least.
 
Are you all experts? Or being very busy? Looking down on the experts we invite? You’re not attending at all. Is it that group of Disciple Wei? (Disciple replies: It is group three and group seven. The leader of group three is Disciple Wei and Shi. The leader of group seven is Disciple Hong.) It is okay that you men don’t want to go; now, raise your hand and tell me, who will not attend the group gathering events in the future, register them down now. No fears, I won’t ask you to leave, you are still my disciple. Raise your hand if you don’t want to go; except those who are as old as me, no need to go. There are hundreds of male disciples—yet even lining up, none of you show up? This shows that none of you support what I am doing at all!
 
How many welfare events does the foundation need to hold each year? (Disciple replies: The foundation needs to hold twelve welfare events a year.) If you don’t have money for meals, you can tell your group leader that you will only participate in this welfare event. If you have no money to eat, Rinpoche will not be angry and will not scold you, because this is my place—if there is no business, that is fine. I would even give you a cup of water for free. The experts invited now do not even know me; they come for free, and all the lectures are held in the evening, they speak to you for about an hour. What exactly is wrong with you men? Every one of you thinks you are an expert and very busy. Now, if I ask those who are not going to attend to raise their hands, you don’t even dare to raise them. Later, you say you are very busy, or that your wife won’t let you go—endless stories from you.

Now, Rinpoche has two foundations: one is the His Holiness Foundation, and the other is the Rinchen Dorjee Rinpoche Foundation. Together, they amount to twenty-four welfare activities each year. Out of these twenty-four occasions, each male disciple would be required to attend at most two times a year—yet you still say you have no time? You spend all day wishing to seek the Dharma and to practice better and better, yet you are unwilling to do this and refuse to support that. Everything I do is related to Dānapāramitā (Puja Teachings Index 15). If you believe you have no time to attend, yet the government mandates that welfare activities must be carried out, then there is only one option left—to spend money. It does not matter if the male disciples do not attend. I will take time to think it through and instead collect fees to support charitable organizations that truly need help. You are my disciples; the choice is yours. Even when you are merely asked to sit there and listen to a lecture, you resist. You truly lack a compassionate(maitrī and karuṇā) heart. You never ask why Rinpoche does these things—whether it is because Rinpoche needs business, or because he wants you to buy this or that. I have no choice but to do this. The government requires each foundation to carry out twelve public welfare activities every year. What does public welfare involve? Giving money and organizing events. I have already chosen the most cost-effective method, yet you still behave this way.

Rinpoche instructed Disciple Wei and Hong: These men are all very shy. They do not dare to raise their hands publicly to say they are not going. Go and find out. Do not force them. If they choose not to go, then do not ask them again in the future. Do you understand? (The disciples reply: Yes, we understand.) Eliminate those who are unwilling to go. I have a number in mind for how many will remain. If they are unwilling to contribute money and also unwilling to attend in person, then should I just do it myself? Gentlemen, I will not force you anymore. Tell your group leaders—they will not scold you. I instruct Disciple Wei and Hong that they are not allowed to scold them. They are only to politely ask whether they wish to continue participating in this group in the future. Ask courteously. Group leaders do not hold authority—you have no authority at all. If they say they will not go, you simply say, ‘Alright, thank you.’ You are not allowed to say, ‘Think about it.’ Do not say that at all. Put plainly, they do not resemble men who have matured and are working adults in society.
 
I will give you three days to complete this report. Let me say this again: do not force anyone. If they come, they come; if they do not, that is also fine. Rinpoche will not drive anyone away—you may still attend the pujas as usual. At this moment, I simply need to count the numbers. Next year, there will again be twenty-four occasions. If people do not attend, then I will begin donating money instead—finding organizations or individuals to carry out activities, for example, inviting a blind association, having them come, studying what can be done, and then I will provide the funding. If you want me to give money, I will be very happy to do so. Therefore, do not feel embarrassed to say that you will not participate. It is fine—Rinpoche will not be angry, because this is entirely voluntary. Just as your taking refuge in the Buddha is voluntary, your choice to practice or not practice is voluntary, and Rinpoche’s opening of Dharma methods for you to practice is also voluntary. You may choose not to accept them. Please do not feel that Rinpoche is asking too much of you. Everyone should reflect carefully—another year has already passed. Let me say this once more: how many more years Rinpoche can accompany you is truly unknown. I hope that while I am still alive, the things I wish to do will receive your support. If you support me, I am grateful to you; if you do not support me, I am also grateful to you. There is no need to feel distressed. Everyone has their own way of life and their own circumstances. One cannot apply the same standard to all.

Today I am speaking very politely, I am not scolding anyone, and my voice is very calm. You should be worried—because this means I have begun! Take Disciple Chen as an example, I kept scolding him again and again, and that gave him a chance. But once the scolding suddenly stops and I begin speaking to you calmly and civilly, it means I have already decided what the next step will be. This is my personality. Why do I have to make such a decision? Because you are obstinate and refuse to listen, no matter how much is said. There is no other way, so I must make the decision myself. There is no longer any need to explain—further words would be unnecessary.
 
In the remaining years of my life, I will do my utmost in the Dharma and do my utmost to benefit sentient beings. If you do not support what Rinpoche is doing, then naturally, I will not support you either. This lack of support will not be spoken of publicly, but it will be decided in my heart. What my mind resolves to do now—only the Buddhas and Bodhisattvas can stop it. Once my mind moves, things happen. This is not a threat or intimidation; I am simply very straightforward and am telling you the truth. Rinpoche does not give rise to thoughts, nor does he harbor any anger toward you—truly not. Please be at ease. Rinpoche has scolded and scolded without ever being angry; it was only in the hope that the scolding would wake you up. If scolding does not awaken you, then I change to another mode—speaking to you very politely, the more polite the better. All right, that is all.

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Updated on January 28, 2026