His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – March 8, 2026

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 the Vimalakirti Sutra.

Rinpoche instructed the monastics to lead the assembly in reciting the Prayer of Four Immeasurables, Sevenfold Offering Prayer, the Sutra of Recollecting the Three Jewels, the Prayer to the Eight Noble Auspicious Ones, Rinpoche then recited the Great Six-Syllable Mantra, and his sacred body and the mandala emitted a golden ray of light, a miraculous fragrance permeated, and the assembly felt their bodies grow warm while all of their distracting thoughts suddenly disappeared so they could all concentrate on listening to Rinpoche’s incomparably wondrous and pure teachings of the Buddha Dharma. As Rinpoche delved deeper into expounding the Buddhist sutra, the fragrance grew increasingly rich and persisted, even upon perfect completion of the puja, the fragrance still lingered on the mandala, filling all attendees with great Dharma joy and praise. 
 
The puja began, and Rinpoche bestowed precious teachings on the Buddha Dharma: 

Sutra: ‘Further, as one enters equanimity to unravel,  one is not fettered by the various Dharmas. This is called wisdom.’
 
Actually, you would not be able to understand this passage no matter how I explain it because the Ratnakuta Sutra is Shakyamuni Buddha expounding when you want to practice the Bodhisattva Path, for instance this section is on Dhyānapāramitā (Puja Teachings Index 19) Paramita of the Six Paramitas, what must you give or take when you enter chanding (Puja Teachings Index 06)?  What is the purpose of chanding (Puja Teachings Index 06) ? Chanding (Puja Teachings Index 06)  isn’t about seeking supernatural powers, or seeking certain energies to give you peace in your hearts, instead, it teaches us how to give or take what you do not need. To take does not mean one uses it on oneself, instead, one uses them for the sentient beings. 

Further, as one enters equanimity to unravel, one is not fettered by the various Dharmas. This sentence means that when practicing the Bodhisattva Path, one must practice and attain the Five Wisdoms, and the first of the five is equanimity; the final stanza of the Prayer of Four Immeasurables is reiterating equanimity. Equanimity means that one does not distinguish between good or bad, to like or not like; we view all of the various changes, the sequences of causal conditions with a heart of equanimity. If we do not view and explain everything with a heart of equanimity, we will not attain the compassionate (maitrī and karuṇā) heart of equanimity, without which one naturally cannot attain sūnyatā (Puja Teachings Index 21). If one does not attain sūnyatā (Puja Teachings Index 21), one simply cannot cultivate the Bodhicitta. 
 
Currently, we are born in the World of Five Turbidities, and human beings are born with hearts lacking equanimity, and in every second of our daily lives, we live with unequal hearts. For instance, there are things that I enjoy listening to or looking at, as well as that which I do not. There are things that I like to do or otherwise; I can accept this sentence, these situations all exemplify hearts lacking equanimity. The heart without equanimity generates attachment, which is what we call attachment to self, and which will generate all types of afflictions. Sitting in chan, reciting mantras, prostrating to Buddha are not the means to prevent afflictions from rising; it must be done through the continual training of the heart. Strictly speaking, it’s not the heart, but rather, it’s your view on inequality in your consciousness. Therefore, equanimity means that one who learns Buddhism views all matters through the laws of fate and causal conditions, fate rises and dissipates, even causal conditions are part of sūnyatā (Puja Teachings Index 21).
 
Therefore, back to this sentence: Further, as one enters equanimity to unravel,  one is not fettered by the various Dharmas. Many people like to say ‘leave it up to fate,’ but leaving it up to fate does not mean following fate regardless of how  something is done well or badly. Many people like to use the phrase ‘leave it up to fate’to explain their process and conclusion of doing things, but here it also states that one is not fettered by the various Dharmas, when you enter to unravel all Dharmas with a heart of equanimity; the various Dharmas means the changes in all phenomena, the changes of anything in your surroundings, and all over the world. If one views things with a heart of equanimity, you wouldn’t say ‘leave it up to fate,’as you would know where their cause, effect and karma come from, and based on the above, you would employ compassion (maitrī and karuṇā) means and Dharmas to give them advice, and provide them with methods to resolve their problems. 
 
For example, this war that just broke out came out of nowhere, and for no reason, but why is there a war? It is all due to hearts without equanimity. Different ethnicities, different religions, and different interests, but upon closer examination, there is no difference! We are human beings, just different skin colors and languages, and your different religions are a matter of your fate. ‘You have something that I do not’—it’s all due to fate, and those who learn Buddhism would be able to see causal conditions clearly, and understand what are the generating causes, and what would be the fruit it yields, and further unravel all through wisdom within chanding (Puja Teachings Index 06). Chanding (Puja Teachings Index 06) is not sitting within chanding (Puja Teachings Index 06) for 24 hours straight.  
 
When performing the Dharma on the first day of the Chinese New Year, a disciple let the Dharma photo drop to the floor, so I disciplined him by telling him to make 100 grand prostrations, and yet he did 300, you all know the story. He came to repent yesterday, so I berated him by asking him whether he would have dropped it if it were the ancestral spirit tablets of his household. He said no. Why not? Because he is very reverent towards his family’s ancestral spirit tablets, and since it is his ancestors, had he dropped it, many people would scold him, and his ancestors would punish him. Why did he drop the Dharma photos of the Bodhisattvas? Because it’s just a photo, some photo that Rinpoche was using. Next, I berated him by telling him that when I dismissed the Dharma Affairs Group, he criticized me by saying that the Dharma Affairs Group was doing a good job, why should it be dismissed? I asked him whether or not he said such a thing. He said yes. When one gives rise to one irreverent thought towards the guru, one will immediately make mistakes! It’s immediate, one need not wait a long time since Rinpoche is a Vajrayana guru instead of an ordinary Exoteric Dharma master; I am someone who can help you directly. 

I dismissed the Dharma Affairs Group before the Chinese New Year. Why, after such a long time, would I still know that he had given rise to this thought? Because I live my daily life in chanding (Puja Teachings Index 06). So when he knelt in front of me, I immediately knew what he was thinking. Because he had generated an irreverent thought towards his guru, it naturally followed that he was also irreverent towards the Buddha images. He was irreverent towards anything related to the Buddha Dharma. As a result, when he held it in his hands, he treated it carelessly and dropped it. I asked him again: would you drop an ancestral tablet? No. Would any of you drop an ancestral tablet while holding it? Absolutely not. That represents your ancestors—your deceased father and mother—you would never drop it. So why would he drop this Dharma photo? Because he cannot see this Bodhisattva. If he truly revered his guru, he would naturally revere this Bodhisattva as well.

There are also two other disciples, you have heard this story before. I scolded them because, on the altar in their home, they had placed cleaning supplies and even a pot of flowers that did not bloom. How did I know? She wanted to plead for a Dharma photo, but as soon as I looked, I knew this person was disrespectful towards the Buddha images, so I did not give it to her. Yesterday she came again and said everything had been cleaned up. I then asked her, ‘What are the Three Jewels?’—and she could not answer. I have explained this many times: the Buddha, the Dharma, and the Sangha. The Sangha does not refer only to monastics; it refers to gurus, whether ordained or lay. Have I said this before? (The assembly replies: Yes.) The sutras also explain it this way, yet all of you misunderstand, thinking that Sangha means only monastics. Rinpoche then pointed to the monastics present and said: They are not the Sangha. None of them are qualified to be the Sangha, because they cannot teach the Dharma.
 
Those two disciples could not answer, which shows that they were irreverent towards their guru. Naturally, they were also irreverent towards the Buddha images. Do you understand now? When Rinpoche asks you to be reverent, it isn’t because I think I am important or impressive. The most crucial point is that at the time of your death, as long as you are still my refuge disciples, the one who will come to help you will be me—not the Buddhas or Bodhisattvas—because you are unable to see them. Even if you were able to see them, according to the sutras, when you are in the middle stage (Bardo Thodol) after death and the Buddhas or Bodhisattvas come to receive you, you would feel fear. This is explained in the sutras and in the Dharma texts, and I have personally experienced it. When I had just taken refuge, I once dreamed that I was in the bardo and saw the radiant golden light of Shakyamuni Buddha. I stepped back—I was afraid. My refuge guru told me, ‘Go in. Do not be afraid.’ Only then did I enter. My refuge guru himself was not able to enter; only I could enter. All of you will be the same. When you see the light of the Buddhas and Bodhisattvas, you may feel afraid and step backwards. Then other lights will appear and lead you away—those are the lights of samsara. But if, during your lifetime, you have genuine reverence for your guru, then when you see me, you will not be afraid.

Let me give two examples. Some of you may have forgotten, and the newer disciples may not know. In the past,  Disciple Huang suffered a stroke, collapsed, and was on the verge of death (see Traces of Liberating Beings, No. 508 for details). He had already entered a state of death. Suddenly, he saw me appear, and I scolded him, ‘Why aren’t you coming back?’ Because he had always been very afraid of me, he immediately returned—and did not die. Another case involved  Disciple Zhu. Many years ago, she was in a serious car accident and fell into a coma in the hospital (see Deliverance Stories, No. 045). Just as described in the Kṣitigarbha Sūtra, when a person is at the brink of death, karmic creditors may appear in the forms of people one likes and say, ‘Come with me.’She kept seeing many such appearances. Finally, one appeared as a kind and gentle old man. However, she insisted, ‘If I do not see Rinpoche, I will not go.’ The old man became angry and left—and she regained consciousness.

These two stories clearly tell you that if you have faith in and reverence for your guru, then if you are not meant to die, the guru will save you; if you are meant to die, the guru will liberate you. But if, while still alive, you are disrespectful towards your guru—thinking, ‘I achieved this through my own practice,’ that is irreverence; ‘ I don’t like what my guru says when he scolds me,’ that is irreverence; ‘What the guru says is wrong,’ that is irreverence—then you have already cultivated a habit of irreverence towards your guru during your lifetime. Even after I pass away, it will still be of use. As long as you remain my Glorious Jewel refuge disciples, even if I die before you, when your time of death comes, you will still see me because this is my vow! However, if you have been accustomed to being disrespectful during your lifetime, then at the moment of death you will wonder, ‘What use is a guru who has already passed away?’Why did I tell you at the time of taking refuge not to argue with your guru? Did I say this? (The assembly replies: Yes.) Don’t be angry with your guru—did I say this? (The assembly replies: Yes.) And what happens if you do? You will not receive blessings. These blessings are not about keeping you from getting sick, improving your temper, or making your personality better. The most important moment is when you die. No one believes this—everyone thinks they will not die. Why do we practice Buddhism with such effort? It is to prepare ourselves, so that when death comes, we know how to ensure that we do not fall back into samsara. Two weeks ago, I also told you that there is only one single path in learning Buddhism—listen to and follow your guru with complete respect. Did I say this? (The assembly replies: Yes.) But those two who came to repent yesterday did not. I spoke my teachings, and yet they listened in their own way, still did whatever they pleased and continued to act according to their own preferences.

Many people do not understand how important this is. As for Rinpoche, having practiced to this level, everyone knows clearly that I specialize in transferring consciousness for sentient beings—there has not been a single case in which the consciousness-transference I performed was unsuccessful; all have been successful. Since I have attained this fruition level, would I speak to you carelessly or irresponsibly? When you show reverence to me, what benefit does it bring to me? Honestly, it even makes me feel uncomfortable! But here is the issue: during your lifetime, you have not practiced this method. You treat the guru as something to be taken advantage of—you seek him out only when he is useful, and ignore him when he is not, especially among the male disciples. If you cultivate this habit, then at the time of death it will be the same, because you will not even be able to remember your guru. Do not assume that by chanting ‘Om Mani Padme Hum’ every day, Bodhisattva Avalokiteshvara will appear to receive you. I have already told you very clearly: if you have not gone into retreat practice, Bodhisattva Avalokiteshvara will not come to receive you. You may ask, ‘Is this stated in the sutras?’ Yes. The Amitābha Sūtra explains it very clearly,‘one day, two days, three days, four days, five days, six days, seven days’—what does this refer to? It refers to retreat practice. It means a single person practicing in solitary retreat. It is not what is commonly done nowadays—so-called seven-day chanting retreats where dozens of people stay together in one place and keep reciting for seven days. That is of no use.

In the Amitābha Sūtra, the passage,‘from one day up to seven days’ refers to entering retreat and continuously reciting. You should also ask yourselves whether you possess the necessary good fortune, merits, causes, and conditions to be considered virtuous men and virtuous women. If you do not meet these conditions, then even if you wish to go, you will not be able to. Both the Amitābha Sūtra and the Infinite Life Sūtra explain this very clearly: if in this lifetime one is reborn in the Pure Land, one has already become a reserve Bodhisattva, a non-retrogressing Bodhisattva. If, during your lifetime, you have had no contact at all with the Bodhisattva Path, do not believe in its value, and do not believe in or follow the methods your guru teaches for practicing the Bodhisattva Path—if you do not listen at all—then how could you possibly go? If the Amitābha Sūtra stated that anyone, practicing any method, could go, then that would be possible. But it does not say that. It repeatedly states that you must be a Bodhisattva-in-training. While living in this world, you must understand what the Bodhisattva Path is. Right now, none of you have cultivated equanimity. You listen when you like something, and when you do not like it, you simply ignore it. How can you practice the Bodhisattva Path in this way? Here, we are constantly taught to develop equanimity. Most importantly, when listening to the guru teach the Buddha Dharma, do you absorb it completely, like a sponge? Or do you only take in what you like and reject what you do not? We must train ourselves. Even a slight lapse or a moment of carelessness can allow karmic obstacles accumulated over many lifetimes to obstruct you, preventing you from even hearing the Buddha Dharma.

For example, today, one of the Eight Offering Girls forgot to bring her identification badge, and she was not allowed to enter. Even though she serves as an Eight Offering Girl, the rule is the same. I uphold equality. Whoever does not follow the rules I have set for the Buddhist Center and the Monastery will not be allowed in. Everyone knows her. She had her badge with her, but did not bring the access card; since she could not scan it, she was not allowed to enter. This is how Rinpoche practices equanimity. All of you have taken refuge for so long—have you ever seen Rinpoche treat wealthy people better, and ignore those who are not wealthy? (The assembly replies: No.) For a guru, the two most difficult things to overcome—the greatest enemies—are fame, and wealth, and the second is arrogance and pride. One must cultivate to overcome the above. 

Ａs one enters equanimity to unravel, one is not fettered by the various Dharmas. So, you can observe how Rinpoche behaves. When someone comes to ask me for help, I do not respond based on their fate, nor do I decide whether or not to help based on my own fate. I respond according to their causes and effects, and their intentions—their state of mind—not merely on whether there is any apparent fate. Do they have fate with the Buddhas and Bodhisattvas? Anyone who is able to come here already has fate; otherwise, how could they even enter this door? But here is the key point: if one acts only according to fate, yet does not truly have the intention to practice, to learn the Buddha Dharma, or to follow the Bodhisattva Path, it’s merely to form a fate.

There are many different kinds of fates, so many people like to talk about them. Especially in monasteries, all of you monastics often say things like ‘just leave it up to fate.’ Even when it comes to making offerings, people often use the phrase ‘just leave it up to fate.’ Let me make this clear: the sutras have never said that making offerings should be made ‘up to fate.’ How much you give is your own decision, not up to fate.  Do not abuse Buddhist terminology to justify your own behavior. If you do not want to give, that is fine. If you give a small amount, that is also fine. If you want to give more, that is fine as well. It is entirely your own decision. For example, since the beginning of fundraising for Glorious Jewel Buddhist Monastery until now, Rinpoche has not used a single cent on myself, except for my abbot’s residence, which I believe is not unreasonable. Apart from that, I oversee how the donations from sentient beings are used.

Now, I even keep a close eye on the toilet paper and paper towels used in the Monastery. If the amount used increases, it must be explained to me. If the number of people decreases but the usage increases, where did it go? In my own home, it would not be like this, and it would not be like this in my company as well. But in the Monastery, I watch it carefully. Why? Because it is the money of sentient beings. So I strongly advise all of you: when you come to the Monastery and use these supplies, just take enough for what you need. Don’t casually grab a whole stack and take it away, alright? Don’t think that just because you have made donations to the Monastery, it is fine to take a little more. The Monastery does not operate for profit. Do I sell anything? (The assembly replies: No.) If the Monastery sells anything, then it might not matter if you took a little more. When you donate to the Monastery for administrative expenses, have I ever required you to give a certain amount of money? (The assembly replies: No.) Have I ever said so? Do I charge an entrance fee? (The assembly replies: No.) Then why is it that you, your relatives, and your friends, including yourselves, go to the restroom and casually take an extra stack and put it into your bags? That is not your property; it belongs to the Monastery. Misappropriating the Monastery’s property leads to falling into Hell! It’s not that I don’t let you use these things. My Monastery is already very modern. For women, I prepare bags for you to use during your monthly cycle. I’ve done right by you! When you go to other monasteries, do they prepare things like this for you? So when you bring your relatives and friends here, why don’t you tell them not to do so? Why allow resources to be wasted like this? You have unequal minds.

Sutra: ‘Furthermore, all Dharmas are without grasping or rejecting. This is called expedience.’
 
A Bodhisattva who practices the Bodhisattva Path and attains sūnyatā (Puja Teachings Index 21) will not think, ‘I will choose this one and reject that one,’regarding any phenomenon, any matter, or any method. What does this mean? For a Bodhisattva, any method can be used to liberate sentient beings. There is no distinction between good and bad, nor is there anything that must be done or must not be done. For example, I once told a story. When I was on an airplane, I was encouraging someone. Because she was Christian, I encouraged her to believe in her Lord, and then she was no longer afraid. If I were choosing or rejecting between different methods, thinking that, as a Buddhist, I should not encourage someone in that way, she would have become more and more afraid, perhaps so frightened that she might even have had a heart attack and died. If she had died beside me, it would have been very troublesome for me, and I would certainly have had to help her, right?
 
Therefore, when practicing the Bodhisattva Path, one does not deliberately insist on using one particular method while rejecting another. For example, when some believers do not believe, I may scold them. Theoretically, a guru should be compassionate (maitrī and karuṇā), so why scold them? Because they are arrogant. The karmic retribution produced by arrogance is very serious, so I scold them, not harshly, just a few words. However, believers in Taiwan like to see practitioners or gurus smiling, being mild and gentle in their speech. I do not need to do that. I do not accept your offerings, so why should I say things that are not true? What benefit would I gain by offending you? Sometimes, some people’s husbands, after they come, say, ‘I can’t, he is too fierce.’ Why would I be fierce towards your husband? What benefit would that bring me? I could instead speak gently and say, ‘You really have a fate with the Buddha. You truly look like a practitioner. Practice well.’ (The assembly laughs.) And what would be the result? At least, I would have another disciple who gives me red envelopes. So why do I refuse him? Because he is wrong. If someone has that kind of mindset to take refuge in me, sooner or later, he or she will definitely slander the Buddha and the guru. Even before taking refuge, they were already complaining that the guru is too harsh. Are we, Vajrayana, fierce? Yes, very fierce. When I perform Dharma, I manifest a furious appearance. If I spoke to such people gently and amiably, they would think: ‘I respect you very much. Today I came in and knelt before you. I treat you very well, so you should teach me more Dharma.’ The point is that Bodhisattvas use any method to help sentient beings, not selecting methods based on what benefits themself. A Bodhisattva does not choose and reject!
 
There was a disciple who kept coming and imploring the Four Extraordinary Foundations of Vajrayana Ngondro, but I did not transmit the Dharma to him. Because he obstinately insisted on obtaining the Four Extraordinary Foundations of Vajrayana Ngondro, thinking that by practicing them he would become better, I refused to give him. Why did I refuse? This place is not a restaurant where you can order what you want, I am the guru. I decide what Dharmas to transmit to you; you do not decide what Dharmas I should give you, unless you have reached the level of a Rinpoche through practice, or are beneficial to sentient beings. If I had a mind of choosing and rejecting, I might think: ‘Alright, since you want it, I’ll give it to you. At least I can receive another red envelope.’ If I gave it to him, superficially, I would not lose anything. So why not give it? Because he was not learning the Dharma with a Bodhisattva mind, but only for his own benefit. If someone learns the Dharma for personal interest, and even becomes quite accomplished, they will certainly fall into the Hungry Ghost Realm, becoming the king in the Hungry Ghost Realm, because of stinginess and greed!
 
The Buddha Dharma is absolutely not what you imagine; the guru will definitely give everything compassionately (maitrī and karuṇā). A guru must observe, the sutras say that being a foolishly nice person or a pushover can lead to Hell. Who does this refer to? It refers to practitioners and those who propagate the Dharma. They must discern clearly, this is not a matter of choosing and rejecting. Shakyamuni Buddha also said that if someone has no intention of learning the Dharma, you should not speak about the Dharma with them yet. The Ratnakuta Sutra even mentions that certain sutras should not be shown to some people, lest they slander the Buddha and fall into the Five Uninterrupted Hells. It is not that I give whatever Dharma you ask for. Some Dharmas related to Vajrayana, I observe the person to see whether you are a cut out for that. If not, then I will teach you other Dharma methods, such as chanting mantras more diligently. Some people think chanting a mantra is of no use, but the sutras clearly state that all Buddhas and Bodhisattvas achieve attainment through chanting mantras. You are not preparing to become a guru, so why do you need to practice the Four Extraordinary Foundations of Vajrayana Ngondro? Yet you even become angry about it! If I wanted to avoid making him angry, how easy that would be. I could just transmit the Dharma and then tell the people nearby: ‘Rinpoche has transmitted the Dharma to you, make sure your red envelope is a bit bigger.’Can I act this way? Yes!
 
So when you follow a guru who regards wealth very lightly, you yourselves must be vigilant. Do not come imploring the Dharma with the attitude of a spoiled girl. I do not accept that kind of behavior. I am speaking very directly now; if you do not like it, you may leave. I am already seventy-nine years old. Why would I need so many disciples? If I had not built the Monastery, I would be someone who could give up everything. What I say is final; there is no space for you to negotiate. If you hope to change the decision, that will only happen if I see that you have truly changed. Some male disciples come once to implore Dhamras and then disappear, because they feel they have lost face. Why do I not give them? Because they are not prepared to practice the Bodhisattva Path. They only want to gain more Dharmas for themselves, thinking they will make progress and gain a different status in the Buddhist Center. That will not happen. I am telling you: it will absolutely not happen. Therefore, you keep choosing and rejecting.
 
Sutra: ‘Within the Dharma Realm, there is no calculating or weighing thought. This is called wisdom.’
 
The Dharma Realm is the void; it encompasses everything within the six Realms. No calculating or weighing thought does not mean calculating and weighing the thought. I will liberate beings in the Heavenly Realm, but I will not liberate those in the Hell Realm; this is calculation and weighing. Calculation means making comparisons or schemes; weighing means measuring whether or not you yourself should do something. For instance, I have performed consciousness-transferences for many people, I have never weighed whether I would receive offerings afterward. Sometimes the deceased themselves, listen carefully, the ones that died, will tell me during the Dharma performance: ‘Rinpoche, I have something to give you.’ But in the end, did their families actually give anything? No. Did I ever mention it? No. Why not? Because I did not help them for the sake of offerings. I did not calculate or weigh. I did not measure whether doing this would benefit me, the Monastery, or the Buddhist Center. I did not think this way at all. Everything I do follows the way of conduct taught in the sutras, so this is simply how I act. This is called wisdom. Only then does one have wisdom. When one does not calculate or weigh all the phenomena of the Dharma Realm while helping sentient beings, wisdom naturally arises. Therefore, wisdom is without deficiency; it brings no negative consequences. Whatever he or she does will not produce harmful aftereffects.
 
Sutra: ‘If one enters into an equal understanding of the Buddha’s bodies, without manifesting a present verification, this is called expedience.’
 
When we speak of encountering the Buddha’s body, the Buddha has three bodies: Nirmanakaya (Puja Teachings Index 09), Sambhogakaya (Puja Teachings Index 08), and Dharmakaya. Entering into an equal understanding, this sentence is not something that practitioners of Exoteric Buddhism can understand. This is because when we practice Vajra Dharma, Vajrayana, we visualize ourselves as the Nirmanakaya (Puja Teachings Index 09), Sambhogakaya (Puja Teachings Index 08), and Dharmakaya of the yidam. Entering into an equal understanding means that whether it is the Nirmanakaya (Puja Teachings Index 09), Sambhogakaya (Puja Teachings Index 08), or Dharmakaya, they are all equal. What does equal mean? It does not mean that only the Dharmakaya is the true Buddha while the Sambhogakaya (Puja Teachings Index 08) is not, and the Nirmanakaya (Puja Teachings Index 09) even less so; that would be incorrect. Whenever the Nirmanakaya (Puja Teachings Index 09), Sambhogakaya (Puja Teachings Index 08), and Dharmakaya manifest, it is always out of compassion (maitrī and karuṇā) for sentient beings. Entering into understanding means entering in order to unravel the reincarnation’s sea of suffering of the sentient beings. Without manifesting a present verification means that whatever fruition level you attain today, the Buddha does not need to manifest Nirmanakaya (Puja Teachings Index 09), Sambhogakaya (Puja Teachings Index 08), and Dharmakaya to certify what level you have reached. This is because whatever level or state of fruition level one attains is already explained in the sutras. Even if you have not yet seen it described in the sutras, whatever you have done will eventually be confirmed by the teachings that what you have done and said is attained.

Therefore, we say: rely on the Dharma, not on the person. If you rely on a person, it means you depend on that individual and believe that everything he or she says is correct. Does this contradict what I said earlier about respecting the guru? No, that is not the meaning. What it means is this: if what this person says is not in accordance with Mahayana Buddhism, not what is taught in the sutras, and not what is stated in the Dharma texts, then you should not rely on them. To rely on the Dharma means that all methods should help sentient beings be liberated from birth and death, resolve all doubts and afflictions, and enable them to leave the reincarnation’s sea of suffering. Only then can it be called attaining a fruition level. Without manifesting a present verification means you should not expect to see the Buddha or Bodhisattvas appear before you to tell you that you have attained something. If you think this way, then you are mistaken. If you seek such experiences, it becomes very easy to be possessed, easy to be possessed by demons. Although Dharma texts sometimes mention the manifestation of the Dharmakaya, there are conditions for this. How exactly have you practiced? Have you attained sūnyatā (Puja Teachings Index 21)? Have you attained enlightenment? Have you entered a retreat? If these conditions are not present, and you suddenly see Buddhas or Bodhisattvas, it is almost always false. This sentence is also meant to protect Buddhist practitioners in the Age of Dharma Decline. Whether lay or monastic, many people hope that Buddhas or Bodhisattvas will appear before them and say, ‘You have practiced very well; you are my double.’If that happens, it would be better for you to die earlier.
 
Sutra: ‘With regard to the Dharmakaya, one contemplates it as non-abiding. This is called wisdom.’
 
You must understand clearly that the Dharmakaya of all yidams does not dwell or ding (Puja Teachings Index 06) in any fixed place,. The Dharmakaya of all Buddhas and Bodhisattvas pervades all of space. However vast the void is, that is how vast he is. It does not remain fixed in any single place. Although we say that Mount Putuo is the bodhimanda of Bodhisattva Avalokiteshvara, this only means that a certain part of his Dharmakaya manifests there. In reality, it pervades all space and can manifest anywhere. For example, when I perform phowa, even if I am in India and someone dies in Taiwan, I can still perform the Dharma for them. If my Dharmakaya were fixed in one place and unable to move, how could I help them? That would be impossible. Therefore, this passage means that the Dharmakaya is boundless and not determined by where one’s thoughts happen to be. A person’s thoughts may arise in a certain place, but their Dharmakaya pervades all space. It is not fixed in one place and is unable to depart. Understanding this is what is called wisdom. 

Sutra: ‘If one enters into equal understanding of the Buddha’s voice and appearance, and fully comprehends the miraculous Brahma sound, this is called expedience.’
 
When you enter into equal understanding and fully comprehend the miraculous Brahma sound of the Buddha’s voice and appearance, these two sentences refer to the sutras taught by the Buddha and all the mantras transmitted by him. As long as you continue to hear these sounds, and your mind remains in equanimity, you are entering the gateway to resolving doubts. To fully comprehend the miraculous Brahma sound means to fully comprehend all mantras. This means that reciting mantras can also lead to enlightenment. This is called expedience. Enlightening what? Enlightening on how to become liberated from birth and death, not knowing what your personal future will be. That is why when that disciple kept imploring me, I did not transmit it but instead told him to recite mantras. Now there is an answer for him: reciting mantras can also lead to enlightenment. Do not think that only by learning this does one become impressive. Let me tell you: if you are not suitable for it, then even if you learn it, it will be of no use.
 
Sutra:‘Furthermore, one contemplates that the Dharma is ultimately inexpressible. This is called wisdom.’
 
One should think the Dharma is ultimately inexpressible. This is called wisdom. This statement confirms what is said in the Diamond Sutra: when you attain enlightenment, attain realization, even the authentic Dharma must be let go of, how much more so what is not the Dharma. Letting go means that what we call Buddha Dharma is also a tool. It is like when we need to cross a river and take a boat. Once the boat has carried you to the other shore, you no longer need the boat. This means that if you think you are constantly teaching the Dharma and continuously using Buddha Dharma to help sentient beings, you may fall into conditioned Dharma. When you teach according to circumstances based on a person’s root-capacity, their mental tendencies, their thoughts, and give them methods that are truly useful to them, that is what it means to teach the Dharma. In other words, someone who has truly practiced the Bodhisattva Path and realized sūnyatā (Puja Teachings Index 21) is not like those who spend all day holding onto one or two sentences from the sutras, constantly wondering what they mean, how to apply them, or how to explain them so they seem useful. That would be mistaken.

Because one repeatedly think of Dharma, all  Buddha stated in the sutras are merely Dharma of expediences. Before you attain enlightenment and yet attain a fruition level,, he will use words and language to try to explain roughly where that state is like. This state can’t be be conveyed through words to you. One must experience it through one’s own continuous practice, retreats, and the cultivation of the Six Paramitas, so then one can truly realize the real meaning of what the Buddha taught. Therefore, if you contemplate every day what the Buddha meant by this sentence, it becomes a conditioned Dharma.

When a guru ascends the Dharma throne and bestows teachings, he speaks the Dharma according to the circumstances, corresponding with the circumstances to speak the Dharma. For example, when I expound the Ratnakuta Sutra, I never prepare in advance before speaking to you, I simply open the text and begin speaking. I do not do preparation, nor do I look up this sutra or that sutra and compare them and explain it to you. Doing so is conditioned Dharma; neither do I think that how I should speak today when expounding this Ratnakuta Sutra, I do not think about it, why? Because when I speak the Dharma, I speak in the state of sūnyatā (Puja Teachings Index 21), using the wisdom of the Buddhas and Bodhisattvas to speak the Dharma. It is not me, this ordinary person’s cultural knowledge and common understanding to speak Dharma. Therefore, there is no need to prepare. As long as I learn Buddhism and cultivate to a certain state, whatever is picked up becomes Buddha Dharma. Therefore, words are only giving me convenience to explain it to you; for me, words are merely tools. When one cultivates to the last, there are no words. Therefore, the Buddhist sutra stated, ‘The Buddha speaks what cannot truly be spoken’. What does it mean? Because the state of the Buddhas and Bodhisattvas is a matter that cannot be explained through language. It must be understood directly by the mind; only then can one realize what that state is like. Therefore, without experiencing cultivation, if one only depends on listening, keep listening, never will one truly obtain the Dharma. I am now talking about these men; they just listen, listen, and listen; even if they listened for ten lifetimes, it would still be useless, because they have fallen into conditioned Dharma.
 
Sutra: ‘Furthermore, at the stage of the Vajra mind, one enters understanding with equanimity and abides in supreme stability. This is called expedience.’
 
Vajra means indestructible, the so-called Vajra heart means the mind for learning Buddhism is indestructible, nothing is able to change the mind of cultivation and Buddha Dharma, yet he still enters understanding with equality. One would not think that ‘because I am a Buddhist or a  practitioner, I am different from other sentient beings.’ Because without sentient beings, there would be no Buddhas and Bodhisattvas. If there were no sentient beings reincarnating within the Dharma Realm, there would naturally be no need for Buddhas and Bodhisattvas. But because there are still sentient beings reincarnating in the Dharma Realm, sentient beings are still suffering, there is still a need for Buddhas and Bodhisattvas to appear. Therefore, when Buddhas and Bodhisattvas appear, they do not think that ‘I have come to save sentient beings; I am a savior.’ Rather, Buddhas and Bodhisattvas have realized and understood that using this method can help themselves to liberate from life and death, and it can also help sentient beings liberate from life and death. Therefore, he cultivates, and it is not for himself to become a savior. For example, some non-Buddhist religions speak of a savior, but the Buddha is not a savior. Because the Buddha cannot change the cause and effect of the sentient beings, the causes that sentient beings plant must be borne by themselves. The Buddha can only teach them what should be done for such a cause, and what shouldn’t be done; if it appears, the Buddha can teach them what causes should be planted so that future results may improve. The Buddha is not a savior, nor is Rinpoche. Rinpoche is just a guru who teaches you what you should do; if you do not listen, there is nothing that can be done. However, the heart of a guru to liberate sentient beings is never damaged.
 
Rinpoche is 79 years old and has many matters every day, but as long as my bodycondition is OK, I will certainly appear at the pujas, I will not forget. It is not because I will receive offerings during the pujas, if it were for receiving offerings, then every time there are 2000 people in the puja at the Buddhist Monastery, there would certainly be many offerings. Have you seen Rinpoche accept them? I do not take them. In the past, when I held the grand puja with twenty thousand people each year, I did not accept offerings either. Therefore, do not use this kind of method to evaluate.
 
The heart to liberate sentient beings is indestructible like Vajra, but it also enters understanding with equality, and able to abide in the supreme ultimate. Supreme ultimate means surpassing all your afflictions and obstacles, and able to abide. To abide means that this Bodhisattva’s heart abides in compassion(maitrī and karuṇā), abides in sūnyatā (Puja Teachings Index 21), and abides in the liberation of sentient beings; one will not think of any matters for one’s fame, benefit, gain, and loss, this is called expedience. That’s what is called expedience. 

Expounding the Vimalakirti Sutra
 
Today I will talk about another passage from the sutras. Many of your friends had visited the Buddhist Monastery; when you go to the Buddhist Monastery,  you also smell a very fragrant scent, right? (The assembly replies: Yes.) I asked the monastics to look it up for me from the Buddhist sutras to see whether such a thing exists. Because many of you have also visited other Buddhist Monasteries, yet there is no fragrance. In our Buddhist Center, whenever I ascend the Dharma throne, naturally there is fragrance, right? (The assembly replies: Yes.) Just now, when I was reciting the Great Six-Syllable Mantra, was there a fragrance? (The assembly replies: Yes.) Anyone who didn’t smell the fragrance can raise their hand. (No one raised their hand.)
 
How should the fragrance be explained? The Buddhist sutras mention that heavenly beings naturally possess a fragrance. As long as one is in the Heaven Realm and before passing away, a natural fragrance arises from the body; no matter what he practices; this is definitely related to his good fortune of cultivation. The monastic disciples found a passage in the Vimalakirti Sutra that mentions about it. Vimalakirti, a great lay practitioner, appeared during the time of Shakyamuni Buddha. From this point, one can see that as long as one achieves in cultivation, learning Buddhism does not depend on whether one is ordained or a lay. The Buddhist sutras says that when Vimalakirti manifested illness, Shakyamuni Buddha asked Bodhisattva Manjushri to visit and listen to the Buddha Dharma. Therefore, Vimalakirti was not an ordinary lay practitioner; he had already attained a very high fruition level.
 
This passage speaks about the Buddha Land of Buddha of Scented Accumulation, where there are no languages, no words, no speaking of the Dharma, all are fragrance; all are Bodhisattvas, and no arhats. There, fragrance is served as food. Its function is that whenever anyone smells this fragrance, they are able to enter the precepts and practice. The meaning is, for example, in the Buddhist Monastery, and here, when you smell this kind of fragrance, the first feeling is that your mind becomes very calm, right? (The assembly replies: Yes.) The second feeling is that you feel a little like a practitioner, right?  (The assembly laughs.) In fact, it has nothing to do with you. When you smell this fragrance, naturally, you will accept the precepts of the Buddhas, Bodhisattvas, and the guru, and begin to take action. What kind of action? People who smell fragrance are more reverent. Even when walking, one is more careful, afraid of stepping on insects.
 
Furthermore, it is stated in the sutra: Upon smelling this miraculous fragrance, one immediately obtains all the merits and treasury of samadhi. Smelling this kind of fragrance, you will obtain all the merit (the merit of Buddha), treasury (treasure of Tathagata) of samadhi. Samadhi is the merit and treasure of Tathagata, which is the samadhi of the nature of Buddha. Meaning that it can lead you to obtain this in the future. Those who obtain samadhi possess all the merits of the Bodhisattva, and all is sufficient. It means when you smell the fragrance and give rise to a reverent heart towards Buddha Dharma and the guru, then you obtain samadhi. After obtaining samadhi, if you practice the Bodhisattva Path, you will possess all the merits sufficiently. Of course, if you do not practice, then there will be none.

The meaning of this passage is: I cannot be at the Buddhist Monastery every day, therefore, I must use certain methods so that those who come to visit will definitely form a very deep fate to the Buddhas, Bodhisattvas, and Buddha Dharma in the future life; and it will definitely enable him to cultivate in future lifetime; it doesn’t matter even if he doesn’t practice in this life. Therefore, many think that visiting the Monastery will bring blessings and that things will become better. In fact, it is not. Most importantly, it is to trick you into coming in, and in the future, you will definitely practice Buddhism. When smelling the fragrance, no one will say they dislike it. Each person smells different; some smell the fragrance of flowers, sandalwood, and some even smell fragrances that do not exist on Earth. Logically speaking, there are people living around the Monastery, and there are also many animals and insects there, so there should be some other smell, yet there are none.
 
Speaking about these things is not to show that my practice is different from others. It is simply to show that when a practitioner makes a vow, all Buddhas and Bodhisattvas will fulfill it. Because my vow is to help sentient beings leave the suffering sea of reincarnation. I also do not have such a great fate to meet so many people all day long, so I use various methods to help sentient beings form fate. For example, the jewel between Shakyamuni Buddha’s eyebrows; when everyone sees it, they all praise. Then, in the next life, one has the merits and good fortune to learn Buddhism. (At this moment, the Center was filled with fragrance.) You can smell the fragrance now, right? The more I speak, the stronger it becomes. Do you smell it? (The assembly replies: Yes.) Do not think that bringing friends to the Buddhist Monastery is merely for me, or to make some income for the Monastery. If I want the Monastery to be very rich, why would I close the Buddhist Monastery’s donation account? When you visit, do the guides ever require you to make a minimum donation? (The assembly replies: No.) Rinpoche built this Monastery to truly benefit sentient beings. Because nowadays, both in the Mainland and here, it is very difficult to find such a pure Buddhist Monastery.
 
Since you claim that you have taken refuge and are learning Buddhism, even if you have not yet cultivated to reach the Bodhisattva Path, then you should at least create every possible fate for others to visit the Buddhist Monastery, and allow sentient beings to have more and more opportunities to learn Buddhism in the future. Only when more people learn Buddhism will this world become peaceful, no wars, and so that so many people who do not need to die will not die. In Taiwan, people die in traffic accidents every day. I have never seen a place where so many people die. Although we all hope that war will not occur, the calamities of swords and armies will inevitably exist, because there is too much killing in Taiwan. How much killing is there in such a small place? Ever since humans first came to Taiwan, there has been continuous killing—each group that came to occupy it brought killing with them. Last time, when I went to Pingtung to perform consciousness transference of the deceased from the Mutan Village Incident, I saw them coming up in waves from the valleys to receive liberation from me. So when watching the news, there are fatal car accidents every day. Even though Japan has a much larger population, it doesn’t have as many accidents. Of course, law-abiding behavior is one factor, but the most important reason is that Japan is not currently experiencing severe karmic calamities of violence. Many of you here have also been in car accidents—this is due to heavy killing in this life or past lives. Because you are refuge disciples, you may be injured in accidents but will not die.

The key point of today’s Buddha Dharma is: you must realize where the Buddha’s compassion(maitrī and karuṇā) lies. The Buddha’s compassion (maitrī and karuṇā)  does not arise for individual cases, nor for a particular race, country, or religion. Rather, it arises for all sentient beings throughout the entire Dharma Realm. Even if the Buddha Dharma were to disappear from Earth, as long as sentient beings exist in other Dharma Realms, the Buddha Dharma will appear; it will never cease. Therefore, when you have the fate to attend a puja, it is certainly not for the sake of individualism to come to learn Dharma and listen to the Buddha Dharma. Even though you don’t see your ancestors and karmic creditors who did not come, when you listen, your energy field will influence them.
 
For example, there was a disciple from whom I had not accepted offerings for a long time. Recently, she passed away from leukemia. From the onset of the illness to her death, it was only a few months. Late-stage leukemia is extremely painful, but before she died, she did not feel any pain at all. Because she had never shown me respect, I did not accept her offerings. However, since one of her daughters is obedient, things could change. I instructed her daughter to perform full prostrations and engage in Buddhist practices, and she followed through. As a result, her good fortune influenced her mother. At the moment her mother passed away, she immediately found me, and I helped protect her consciousness. As soon as I finished reciting the mantra and called back, the whole family saw that the mother’s previously furrowed brows relaxed, her open mouth closed, and the unpleasant expression on her face turned into a smile. This person, who throughout her life neither made offerings nor showed me respect, originally did not have the good fortune to receive my help. Among her three daughters, only one is obedient—but that alone is enough.

Therefore, when you attend a puja, it is not just for yourself alone. The sutras say: ‘When one person attains the path, the entire family benefits from it..’ This means that if one person is willing to practice diligently in the Buddha Dharma and truly understands the path—not necessarily attaining full enlightenment—then the whole family, including parents and others who are directly or indirectly connected to you, can be uplifted to the Heaven Realms. Of course, this does not happen all at once; it depends on how much good fortune has been accumulated. In my Buddhist Center, there are many true stories for you to see, but you do not listen and think that they have nothing to do with you. In fact, they are just like you. This disciple, during her lifetime, had been prohibited from making offerings for many years. Logically speaking, it would have been impossible for her to receive my help through the Dharma performance. But because she had this daughter, it all changed.
 
When we listen to and learn Buddhism, we must make a firm determination to change ourselves. It is not for the sake of making this life better, nor for becoming different so as to gain others’ respect; all are wrong. Throughout countless lifetimes, we have formed fates with many sentient beings. We have had many relatives and parents. No matter which realm you are in, in every lifetime you have a pair of parents, and all these parents hope that in this life you will practice well. The Buddha will not appear to tell you whether you have attained the fruition; you will naturally know it yourself. When you continue practicing, and when your ancestors or parents from past lives who are connected to you are liberated, then your evil fate will naturally be completely severed. Everyone must truly take this principle to heart and put it into action, not just talk about it.
 
Should we do the dedication? It is enough that we dedicate all the merits to all reincarnating sentient beings in the ten directions of the Dharma Realms. Do not single out any particular person—those who do are the most foolish. The Ratnakuṭa Sutra teaches us to dedicate to the Anuttara-Samyak-Sambodhicitta; there is no mention of dedicating to ancestors, nor of dedicating it to improve one’s own practice. Perhaps, making such a dedication can let your merit become greater, and good fortune may arise more quickly. Why do those men lack good fortune? Because they do not listen. When your time of death comes, you will understand where things lead if you do not listen to Rinpoche’s teachings today. This is not meant to frighten or threaten you—I am someone who has already died twice, so what is there for me to fear? I am simply making it clear that your attitude in learning Buddhism must be correct. Do not be superstitious; without a humble mind, you will never succeed in your practice.

Expounding so much to everyone, is in the hope that as my disciple, no one ｗill fall into the Three Evil Realms, nor fall into the suffering sea of reincarnation. Because samsara is an extremely, extremely, extremely suffering thing.
 
After leading the disciples to practice Dharma Protector Achi and the Liturgy of dedication, Rinpoche bestowed pith instructions of the Dharma Protector Achi liturgy to the new refuge disciples.

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Updated on March 13, 2026