His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – May 10, 2026

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded the ‘Scroll 33, Chanding Paramita’(Chapter 10, section 3) of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha and Gongchig (dgongs gcig, The Same Intention）by Lord Jigten Sumgon.

Rinpoche ascended the Dharma throne and recited the Great Six-Syllable Mantra for a long period of time. His sacred body and the Mandala emitted a golden ray of light, and a miraculous fragrance permeated, the earth trembled; and the assembly all felt the chakra vibrate, with their  whole body grew warm while all of their distracting thoughts suddenly ceased, so they could receive Rinpoche’s incomparably wondrous and pure teachings on the Buddha Dharma.

Rinpoche bestowed precious Dharma teachings:

Sutra: ‘The supernatural power of the Bodhisattva masters the wisdom of anāsrava. When observing, after all is discerned, there is no transgression.’
 
This āśrava is not about sāsrava, rather, it’s anāsrava.Wisdom means wisdom, and master means complete understanding and mastery. That means the Bodhisattva uses supernatural power, his wisdom is anāsrava. If it’s sāsrava, there will be a chance to reincarnate. For example, we study a lot, take many exams, and obtain degrees, hoping to earn more money and gain more respect from others, this is sāsrava. A Bodhisattva helps sentient beings, he uses supernatural power to observe the various fates and karmic force of sentient beings; using different Dharma methods to help the sentient beings, and it is not for the sake of gaining any benefit for himself, it is all for benefiting the sentient beings. Towards one’s own fame, profit, and reputation, one doesn’t care. Not caring is still not enough, and he does not even seek them. Only this can be called anāsrava wisdom.
 
Wisdom means sūnyatā (Puja Teachings Index 21). If a Bodhisattva does not enter sūnyatā (Puja Teachings Index 21), he can’t help sentient beings. Because sentient beings are of all kinds, and each person’s demands and nature are different. A Bodhisattva can’t simply go along with sentient beings’ evil thoughts and evil karma to satisfy them. Just as stated in the Buddhist sutra, being a people-pleaser will also fall into Hell. For example, the Elephant Jambhala used to be a very wealthy prince in one lifetime, no matter who came to ask him for help, he would give them fortune, without considering what they would use it for, this is sāsrava. Since being a people-pleaser gave him a chance to fall into Hell in the future, Mahakala killed him, thereby helping him to stop doing these sāsrava matters.
 
Therefore, one can observe a bit; when a Bodhisattva helps sentient beings, he takes fame and profit very lightly, not even pursuing or asking for them. Only this kind of Bodhisattva can cultivate to reach the mastering wisdom of anāsrava. If it is not by using wisdom of anāsrava benefit sentient beings, not only will it fail to help sentient beings, but it will also harm the person who uses this kind of wisdom to help them. The harm is not only physical, but also includes the aspect of cultivation. Therefore, if one is without wisdom, just listen, do whatever the guru says, do not have your own idea.
 
Recently, at the Buddhist Monastery, a snake kept appearing around the front and back of the Bodhisattva Avalokiteshvara Monastery. There was a pipe along the walkway, and it suddenly hid inside the pipe. I asked people to check whether it was inside. If it was, then guide it out and seal the pipe. This snake is very capable, it actually knew in advance and came out on its own. I then instructed the Monastery’s administrative department to find a cardboard box and cut a hole in it for the snake to live in. After the snake came out, it actually crawled into the box, now it is living inside. Tell me, do sentient beings have perception? Yes. It was living inside the pipe. Would ordinary people think to take care of it? (The assembly answers: No.) But because wastewater is sometimes discharged there, I was worried that it might be harmed, so I asked people to make arrangements for it. It actually knew what I was thinking and crawled out on its own. When we made a shelter for it, it actually moved in again. Therefore, if a Bodhisattva’s wisdom is sāsrava, these sentient beings in the Animal Realm would not be able to sense it, nor would they listen to you.
 
Many people come to plead for the Dharma, thinking that simply by coming to plead for the Dharma, they will be able to attain achievements. If you do not listen to what the guru says, I guarantee you will definitely not attain any result. Why can’t you attain any results? Let us not speak about myself; speak about Master Marpa. He went to India three times to plead for the Dharma. Each time he went, he had horses and yaks carry a great amount of gold to make offerings. Therefore, great good fortune arose for him, and he obtained all the most secret Vajra of the Anuttarayoga-Tantra(Highest Yoga Tantra), all the Dharma texts were in his hands. Master Marpa accumulated great good fortune because of making offerings, he became a great master of translation revered by all the major orders of Tibet. Even to this day, the four main orders all call him Master Marpa. This is making offerings. But he didn’t make offerings to make himself better, it was to plead for the Dharma on behalf of sentient beings. Many people think that they have taken refuge for many years, and when they come to plead for the Dharma, the guru must give it to them. I will not give it. I can expound it to you, but as for other Dharma and Vajra Dharma, they will not be given casually. Other centers may give them casually, but in my Center, I do not give them casually. This is because I am very clear about how Vajra Dharma can be practiced, and how it must be cultivated in order to attain achievements. If you do not practice according to my method and instead use your own method, I will not transmit it. You may go to another Buddhist center.
 
I have also spoken before about how, in the early days, the first Drikung Kagyu center did not have enough money to pay rent. Originally my money was prepared to pay my house rent, but I gave it first to them to pay the rent. Even when I had no money, I still made offerings first. In the past, I was so poor that I had no money for food. Yet the flowers and fruit offered before the Buddha were never lacking. In order to implore for the Dharma, I would rather go a day without eating than allow the offerings to be absent. You regard money as very important. Of course, without money, one can’t live life. But if one wishes to obtain true Dharma that is incomparably wondrous, and can let you attain achievements in this life to release from life and death. How could there be no offerings?  It is not that the guru wants your money. The amount of money I now donate to the Buddhist Monastery is more than yours. All the disciples know that I have donated nearly three hundred million to the Buddhist Monastery. His Holiness publicly stated that, for the entire Drikung Kagyu lineage, I have donated seventeen million US dollars. So why does His Holiness continually bestow me many Dharma texts? It is not because I give money, but because I have let the entire lineage make success. His Holiness has publicly said this. I have made offerings to many Drikung Kagyu Monasteries, including Monasteries where I did not know. I also did not ask for my name to be written. I obtained it very naturally, and the good fortune for cultivation also arise naturally.

Do not think that just because you are literate, have some kind of status, or are very smart, you will be able to learn Buddha Dharma. If one has this thought, then it is what the Buddhist sutra said, ‘ hindrances of knowledge.’Thinking that one already knew, and your knowledge becomes an obstacle for you to learn Buddhism. For example, yesterday there was a disciple who, after receiving the Dharma, stood up and very quickly turned around and walked away. You have all studied and worked before. Let me ask you: if a superior gave you something, would you immediately turn around and leave? (The assembly answers: No.) So he looked down on Dharma. He thought that he had gotten and obtained it, so he could start practicing! Being disrespectful to the Dharma!!

When taking refuge, I explained this very clearly to you: if you do not respect the Dharma, then you will not obtain the Dharma. What is meant by ‘Dharma’ is the method of practice taught by the Buddha, and the method taught to you by the guru. Without respect, how can you practice? He did not think that my mind is very meticulous. Therefore, I took back the Dharma text and returned his offering to him. He would find an excuse for himself, saying that there were people behind him waiting to come up, so he had to leave quickly. But I am very strict, it is precisely because I am this strict that I have been able to attain small achievements today and continuously benefit sentient beings. For example, on Monday, the government had originally arranged for the mayor to meet with me, but I did not go. Because they wanted to commend me for having done many good deeds. I said, ‘Because I have practiced, these are things I should do.’ The commendation is a seven-figure amount. None of the offerings you made to me are in seven figures, I have donated so much money, yet whoever wants to meet me, I say I will not meet them. Why don’t I meet them? Because I don’t want to occupy the time of public officials. Doing good deeds is something we ought to do. It is what we should do, why is there any need to become famous? So there is no need.
 
Rinpoche is a person who lives frugally and saves wherever possible, a large portion of the money you offer to me has already gone out. Yet many people keep calculating and arguing with me. What are you calculating about? One comes to plead for an incomparably wondrous Dharma, with no money to make offerings, and yet, has money to pay for mortgage. I have taught this before: Shakyamuni Buddha once instructed a great Bodhisattva to go and learn the Great Six-SyllableMantra. This Bodhisattva brought many gifts and offerings to seek the teaching of the Great Six-Syllable Mantra from a lay practitioner. Haven’t I taught this before? (The assembly answers: Yes.) Yesterday, two people actually came holding thin red envelopes. They had money; it was not that they had no money. But they considered paying their mortgage more important than making offerings. Does Rinpoche care and mind about money? No. There was once someone who offered me twenty million in cash, and I returned it. Yesterday, I also returned quite a number of offerings. Do I lack this little bit of money from you? Since your mortgage is so important, then do not learn Buddhism. I could choose not to pay the rent for my office, be scolded by the landlord, and even be driven out by the landlord, yet I would still want to accomplish the Buddha Dharma. This is the difference between you and me. I risk my life, but you cling to yours.
 
Therefore, after I expound so much in Buddhist sutra, you feel as if I am telling stories of mythology. It is because you are not prepared to do it in this way. As I just explained, ‘anāsrava wisdom.’I am doing it, so I knew it as soon as I saw it, since it does not say anāsrava on it, it says ‘masters the wisdom of anāsrava.’’ If one has not actually practiced it, this sentence would be very hard to explain, it cannot be explained from the words.
When observing, after all is discerned, there is no transgression. What does observe mean? In the context of the Heart Sutra, Bodhisattva Avalokiteshvara. While practicing the Prajna Paramita, illuminate and see that all five aggregates are empty. Illuminating by what? His wisdom, seeing it through the light of his wisdom, so here mentions observing. What is Prajna? Wisdom. He uses wisdom so that after all is discerned, there is no transgression. Discerned does not mean separate, when he is using his wisdom to observe, there is definitely no transgression of cause and effect. He helps sentient beings without violating the law of cause and effect, keeps doing things that follows cause and effect. 
For example, if one has planted very evil causes, the evil karmic fruits will definitely appear sooner or later. Before those results appear, the Bodhisattva helps that person stop doing evil and continually accumulate virtue. When the evil  fruits appear, perhaps its power of harming will be reduced; even be suppressed and kept from moving because the power of virtue has become so great. But a Bodhisattva cannot violate cause and effect. He cannot tell you, ‘There is no cause and effect. As long as you prostrate to the Buddha, everything will become better.’Even Rinpoche has cultivated to this level, occasionally my finger will get a small cut, because in life after life I have committed acts of killing, even killing a single insect must be repaid. Sometimes there is no way around it; if I kill, then at the time of killing I will liberate it, but the karmic result still has to be repaid! Do you think that by simply continuing to participate in the puja, everything will become better?
 
Even for Shakyamuni Buddha, attaining Buddhahood involved great hardships, let alone for all of you. It is just that after Shakyamuni Buddha attained Buddhahood, these hardships could no longer harm him, but karmic effects would still manifest. Shakyamuni Buddha often suffered from headaches, his disciples asked the Buddha, ‘Shall you take some medicine, use supernatural power to cure the illness!’Shakyamuni Buddha replied, ‘There is nothing I can do about this illness — it is a matter of cause and effect.’In one previous lifetime, the Shakya clan had lived in a village where they drained a pond and caught all the fish inside. Among them was one very large fish, although Shakyamuni Buddha did not eat the fish, he struck its head with a stick. Therefore, in this lifetime, he experienced headaches as the karmic result.
In this lifetime, that large fish was reborn as a king and later led an army to destroy the Shakya clan. Were the Buddha’s supernatural powers powerful? Shakyamuni Buddha sat in the middle of the road for three days and three nights, blocking the army from advancing. In the end, however, he realized that the karmic consequence could not be altered, and only a few members of the Shakya clan were left alive. You have all heard this story before, so on what basis do you think that simply coming to prostrate or reciting a bit will automatically make everything better?

Coming to listen to the Buddha Dharma is for changing the concepts and knowing that one must stop evil, practice virtue, take refuge, and cultivate. It is not for seeking protection! If it were about protecting you, then a great deal of money would be charged. But I cannot violate the Buddha Dharma, and I would not dare to, because I fear cause and effect. You do not fear it! All day long, you keep troubling the guru. You clearly have money, yet you worry about having no money to pay the mortgage, bringing a thin offering and thinking that because the guru is compassionate（maitrī and karuṇā), he would transmit it to you. If he does not transmit it, then ignore him. Of course, you do not have to pay attention to me. I am very clear about what the Great Six-Syllable Mantra can do, and you are also very clear that when I recite the Great Six-Syllable Mantra, I can liberate beings. Why do these six syllables exist? If the Great Six-Syllable Mantra were not so incomparably wondrous and special, Shakyamuni Buddha would not have instructed Bodhisattva to bring so many offerings to plead for the Great Six-Syllable Mantra. But this is not written in the Buddhist sutra, and many Dharma texts do not explain it. Now I have five Dharma texts of the Great Six-Syllable Mantra in my hand, but I didn’t transmit them, because you are not cut out for it.
 
I keep teaching the Buddhist sutra in the hope of correcting your concepts, the concept of learning Buddhism must be correct, do not continue to be wrong. There are many wrong views in this world; many misunderstandings towards the Buddha Dharma, and much self-righteousness. That is why today I am teaching the Ratnakuta Sutra, because the Ratnakūṭa Sūtra is a set of sutra that one must read and learn when one practice the Bodhisattva Path. The Buddhist sutras are not meant to protect you. However, when one learns the Bodhisattva Path, protection naturally arises. Why? Because one is a future Bodhisattva, a future Buddha. Therefore, not even the slightest error is acceptable, pleading the Dharma without reverence is wrong. The Buddhist sutra explains very clearly how one should come to plead for the Dharma, is it explained or not? (The assembly answers: Yes.) Why do you bully me like this? Am I easy to bully? Is it because I need disciples? Do I need your offerings? If the Buddhist sutra had not said this, then what I am doing would be wrong. But I am doing it according to what the Buddhist sutra teaches.
 
Shakyamuni Buddha scolded his disciples all the time, you think Shakyamuni Buddha was smiling cheerfully all day long, no! If something was wrong, he scolded them and hit them accordingly. Therefore, do not misunderstand the Buddha Dharma. Buddha Dharma is compassionate（maitrī and karuṇā ）, but compassion（maitrī and karuṇā ） does not mean treating you with a gentle face and pleasant expression. If I were smiling cheerfully every day, what would I be interested in? It would be your money! Smiling cheerfully every day is exhausting, keeping the corners of my mouth lifted all day long is tiring to death, isn’t it? I am old now, and I no longer have that physical strength. No transgression means transcending all cause and effect.

Sutra: ‘Surpassing worldly methods and determining all Dharmas.’
 
His wisdom surpasses all worldly methods, and determining all Dharmas means that he has the ability to determine and choose the methods that are truly beneficial for each sentient being. For example, when disciples come to implore for something, some are instructed to make full prostrations, and some are told to recite sutras. The methods vary because each person’s fate is different. Why is this done? Because in the past, people did not cultivate diligently or learn properly. Yet when they wish to implore something, good fortunes are absolutely necessary. If one neither has money to accumulate good fortunes nor practice regularly, then nothing can be done. Therefore, they are told to do full prostrations or recite sutras so that they can accumulate some good fortune for themselves. Once there are sufficient good fortunes, Rinpoche can then help you. It is like needing the help of all Buddhas, Bodhisattvas, and the guru now: without good fortunes, they cannot help you. Even if they wish to help, somehow it mysteriously disappears. That is why everyone should listen and follow the teachings. Why be so stubborn? I truly do not understand you all.

Sutra: ‘All of this is difficult for the Sravaka and Pratyekabuddha to measure.’
 
All the methods of Bodhisattvas cannot be fully measured by the Sravaka and Pratyekabuddha, the general practitioners of the Hinayana. Some practitioners of the Sravaka and Pratyekabuddha may also possess supernatural powers. For instance, nowadays, there are many practitioners in Thailand who cultivate the Sravaka and Pratyekabuddha possess supernatural power and can tell you things with remarkable accuracy. However, they are unable to attain anāsrava wisdom. Therefore, they cannot understand the wisdom of Bodhisattvas, nor can they comprehend why a Bodhisattva acts in a particular way at the very time. 

For example, there is a snake, which is a bit venomous, appears in our Monastery; normal people would try to frighten it away. But I say no. I firmly believe that my vow power of compassion (maitrī and karuṇā) will keep it from harming people. Highly venomous Taiwanese cobras, sometimes over two meters long, often appear at my Monastery. Whenever they come, they simply pass through on their own. They do not bite people, nor are they afraid of humans; they just go their own way. The staff members also continue on their own ways, and everyone minds their own business without interfering with one another. When you do not provoke them, they will not show aggression. When you look upon them with compassion (maitrī and karuṇā), they will not act fiercely toward you. Having fallen into the Animal Realm is already pitiable enough for them, so why further trouble them? Of course, if a snake truly intends to harm you, then we protect ourselves. But if it is not harming anyone, then give it space. The Monastery is so large, so long as it does not crawl into the Mahavira Hall, let it be! Perhaps it has come to pay its homage as well; who knows? (The assembly laughs.)

Sutra: ‘The meaning of the Bodhisattva’s supernatural powers is extremely profound. They intimidate and break demons, and subdue non-Buddhist religions.’

The meaning of the Bodhisattva’s supernatural powers is extremely profound. In what sense is it deep? Earlier, it was mentioned that even monastics who have cultivated to the level of Sravaka and Pratyekabuddha still cannot understand the meaning of a Bodhisattva’s supernatural powers. Thus, his subduing and breaking here actually refer to attraction (Puja Teachings Index 22), pacifying demons, and subduing non-Buddhist religions. The definition of ‘demons’ is not necessarily beings that commit evil deeds. Rather, any method taught that cannot free one from the cycle of rebirth is, according to sutras, considered demonic. For example, attaining rebirth in heaven is still not liberation from reincarnation. Strictly speaking, non-Buddhist religions are therefore considered demonic because their highest attainment is merely the Heaven Realms. Yet according to Buddhism, even beings in the heavens remain within reincarnation.
 
In the Ratnakuta Sutra, Shakyamuni Buddha spoke about his own younger brother. In that lifetime, his brother was very wealthy and did many good deeds, but he was not prepared to become a monastic and cultivate seriously. Therefore, Shakyamuni Buddha brought him to see the heavens and prepared a place for him there, surrounded by many beauties. But after going to heaven, he sees himself eventually fall into Hell. Only then did he resolve firmly to practice. The meaning is that after enjoying all the good fortunes in heaven, he would ultimately descend into Hell. Why? Because his good fortune is exhausted, nothing remains.
 
This is why Rinpoche keeps watching over your practice and your learning on the Buddha Dharma so carefully.  You are now transforming your merits into worldly blessings and simply enjoying those blessings. Once they are exhausted, you fall. You may think that you have not done any evil deeds. Yet even heavenly beings do not commit evil deeds in Heaven Realms. They do many virtuous deeds in Heaven Realms, but once the good fortunes accumulated in past lives are depleted, even a small remaining amount of evil karma can cause them to fall into Hell. Think of how many negative karmas we ourselves have created throughout countless lifetimes! Why did Shakyamuni Buddha urge everyone to go to Amitabha’s Pure Land? It is not that one must first completely finish receiving karmic retribution of all evil karma before going there. Rather, it means that the karma of those evil actions has become purified and cleansed. What does ‘purified’ mean? It means that karma no longer obstructs one’s practice or prevents one from reaching Amitabha’s Pure Land.

Therefore, next Sunday at the Monastery, I will perform Bodhisattva Vajrapani. Bodhisattva Vajrapani is the furious appearance of Bodhisattva Mahasthamaprapta taught in Exoteric Buddhism. Without Bodhisattva Vajrapani, if you wish to go to Amitabha Buddha’s Pure Land, then just keep waiting! Across countless lifetimes, the evil karma created through body, speech, and mind has been far too great. All our thoughts generate karma and vices. Do not assume that you are already very well-behaved; even a single thought is karma and vice. This is stated in the All the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows. It is not what I said. Subdue non-Buddhist religions. The definition of non-Buddhist religions does not only refer to non-Buddhist religions. There are also those non-Buddhist religionists who attach themselves to some Buddhist teachings. Nowadays, many people use the name of Buddhism while the things they do are all non-Buddhist religions. So, non-Buddhist religionists who attach themselves to some Buddhist teachings are also included in this category.
 
Sutra: ‘Within the Bodhimanda, one is able to carry all Buddha Dharma through dharani.’

Within the Bodhimanda, which means the place within Bodhicitta and Bodhicitta actions, one is able to carry all Buddha Dharma through dharani. When we cultivate Bodhicitta and eventually attain realization of Bodhicitta, we are able to uphold all the Buddha Dharma taught by the Buddha through dharani; everything is there. Because the foundation of the Buddha Dharma is Bodhicitta. Compassion (maitrī and karuṇā) is the substance, Bodhicitta is the application. Then, for the people who haven’t attained Bodhicitta, the compassion (maitrī and karuṇā) they use will, as mentioned earlier, become merely blind kindness, being a pushover while not even realizing they are doing something wrong.

Sutra: ‘They aspire to right awareness and turn the Authentic Dharma Wheel according to the different kinds of beings.’

What is their aspiration praying for? Right awareness. ‘Right awareness ’ does not simply mean something morally correct; it refers to authentic, pure awakening. Right awareness means the attainment of the fruition of the Buddha. Turn the Authentic Dharma Wheel according to the different kinds of beings. ‘According to the different types of beings’ can be explained in two ways. First, some sentient beings have stronger fates with a particular Bodhisattva, Buddha, or guru. According to the person’s kind, the Authentic Dharma Wheel is turned for him/her. The Authentic Dharma Wheel refers to all the teachings given by Shakyamuni Buddha that enable beings to transcend birth and death and ultimately attain Buddhahood. The other explanation is that the Dharma is taught according to the various categories of beings, including beings in all Six Realms, and all are helped through turning the Authentic Dharma Wheel. For example, regarding that snake in the Monastery: if there were no Authentic Dharma Wheel there, animals would not sense anything. I am gradually beginning to realize that our Monastery is becoming something like a zoo, with so many animals around. (The assembly laughs.)

Sutra: ‘They skillfully subdue all sentient beings. Achieving the stage of empowerment, they attain dharmasvāmitva.’
 
They skillfully subdue all sentient beings, using the Buddha Dharma to subdue. Achieving the stage of empowerment, they attain dharmasvāmitva. This sentence is very important; Shakyamuni Buddha personally stated that there is Vajrayana. Many people claim that Shakyamuni Buddha taught that there was no Vajrayana, but empowerment exists only in Vajrayana. When reciting sutras, is there empowerment? (Monastics reply: ‘No.’) Even when you received the Three Precept Platforms, there was no empowerment. From morning until night for all those days, was there empowerment? How many days? (Monastics reply: ‘45 days.’) Why not? Because you were not qualified to receive empowerment. Exoteric Buddhism does not have empowerment.

Achieving the stage of empowerment, they attain dharmasvāmitva. What does the stage of empowerment mean? It means becoming a prospective  Bodhisattva. When Rinpoche gives you empowerment, he is preparing to cultivate you to become a Bodhisattva. What is meant by the stage of the authentic Dharma? It is the proper position for cultivating the Bodhisattva Path correctly. How much money have you spent on academic education? Yet when imploring the authentic Dharma that has been through empowerment, can you simply bring a thin red envelope to implore it? It is not that you have no money; rather, you look down on the Buddha Dharma. This statement truly has my applause; Shakyamuni Buddha himself said it out. Do not think empowerment is something so easy to receive. If you have not cultivated the Bodhisattva Path, then empowerment is completely forbidden to you. Many Buddhist centers enjoy giving empowerments frequently. Here, I am very sparing, because you are not qualified. For you, receiving empowerment currently brings only one benefit: you gain good fortune. It has no connection to cultivation. Therefore, this Sunday, when I practice Bodhisattva Vajrapani, I will not give empowerment. I am simply performing the Dharma to help reduce some of the obstacles in your cultivation. Since Bodhisattva Vajrapani is a furious yidam, you cannot receive this empowerment. You cannot even practice compassion (maitrī and karuṇā) yet, how could you receive empowerment?
 
Achieving the stage of empowerment. This sentence appears rarely in other sutras. That is why, for some disciples, I say I will never transmit Vajrayana to them, meaning I will not grant them empowerment. What I do is based on the sutras. It is not something I invented, nor am I speaking out of anger, resentment, or deliberately making things difficult for you. The sutra states this very clearly: Achieving the stage of empowerment. What qualifications do you have to achieve the stage of empowerment? Many people even violate their refuge percepts after taking refuge. Many people relax standards in order to attract more believers. Their attitude is simply: long as people come to learn Buddhism, that is enough. Many also envy other religions that have tens of thousands, hundreds of thousands, or even hundreds of millions of followers, while Buddhism does not. If I wanted to create a commercialized form of Buddhism, I too could have many disciples. But according to the Ratnakuta Sutra, that would be impossible.

So if you say you do not want to learn this kind of teaching, then please feel free to leave. But if you wish to learn this teaching, then even if you cannot yet learn it fully, you must at least listen and accept it. It is all right if you cannot do it yet, but you must listen and accept. Only then will you have a chance to reach Amitabha’s Pure Land. If someone completely refuses to accept or even listen to the principles of cultivating the Bodhisattva Path, and instead thinks, ‘Why can’t I go to Amitabha’s Pure Land, only learning this? ’ Many people believe that simply reciting ‘Amitabha’ repeatedly is enough. But they have not carefully studied the sutras. The sutras clearly speak of the three kinds of nonretrogression. Rebirth in Amitabha’s Pure Land means reaching the state of all three kinds of nonretrogression and no longer falling back into reincarnation. On what basis can someone think that merely because they recited ‘Amitabha’ in great numbers in this lifetime, did a few small good deeds, took refuge once, or ate vegetarian food, they can go there? The Amitabha Sutra clearly states: One must have no lack of good fortune, merits, and fates.

This passage makes it very clear: an ordinary person must cultivate to the stage of empowerment of the Bodhisattva Path before attaining dharmasvāmitva. What does that mean? For example, just now when Rinpoche recited the Great Six-Syllable Mantra, you felt heat, did you not? (The assembly replies: Yes.) Did you also smell a fragrance? (The assembly replies: Yes.) This is dharmasvāmitva—the ability to make the Dharma produce actual effects that you can experience. You also recite the Great Six-Syllable Mantra, and I recite it as well. But when more than seven hundred of you recite it together in the Mahavira Hall at the Monastery, do you feel heat? No, you become colder and more tired as you recite. Right? That means there is no dharmasvāmitva. How does such dharmasvāmitva come from? Dharmasvāmitva comes from profound respect for empowerment, sincerely receiving empowerment, deeply respecting the guru afterward, and respecting every Dharma. It does not come from thinking, ‘I myself am practicing’ or ‘I myself am reciting.’

I have already told you that in Vajrayana, every practice involves making offerings to the yidam and to the guru. But many of you instead dedicate it to your karmic creditors. Yet the Ratnakuta Sutra says that dedication should be directed toward Anuttara-Samyak-Sambodhicitta, not toward karmic creditors. What you practice is therefore completely contrary to what the Ratnakuta Sutra teaches, so you will never truly attain the Dharma. Even if you do not attain the Dharma, that is still all right, but at least be obedient! Yet many refuse even that, insisting on doing things in your own way and following only your wishes. Then why should I bother speaking so much? I could simply tell you all to keep reciting endlessly.
 
Do you think empowerment is so easy to get? If a guru has not completed a retreat and has not attained dharmasvāmitva, that guru cannot bestow empowerment. For example, in Tibetan Buddhism, only someone at the level of a Rinpoche may give empowerment. If someone is not an authentic, recognized Rinpoche, they cannot do so. Many lamas who at least keep the precepts understand this and would never casually give empowerment. They know it is not allowed. Why not allow it? What does it mean by dharmasvāmitva? It is that the guru gives you his good fortune and shares the merits of his practice with you. Do you think empowerment merely means taking a vase and touching your head with it is empowerment? If that were how simple the case is, I could simply knock your heads with a vase all day long and recognize it as empowerment.
 
Everyone should go home and reflect deeply on this passage today. You may not yet be able to practice this. You may not yet have made the vow to do so. But you must completely accept the notions taught by Shakyamuni Buddha. You must listen and take them to heart. Do not continue clinging to your own thoughts, believing that learning Buddhism is merely about preventing all the problems from happening in your life, not for this. Certainly, once you become a Bodhisattva, many things indeed will not arise. But do not think: ‘If I keep listening to your teachings here, I will naturally become better.’ It does not work that way. Or: ‘If I attend your puja, I will become better.’ If you are not truly a practitioner, then why attend my pujas? Today, I hold this puja in the Monastery, because many believers previously made offerings to help construct the Monastery. Therefore I repay them through Buddha Dharma. Those who have never made offerings are not allowed to attend the puja even if they register.
 
I dare not speak for the whole world, but at the very least, I have never heard of another Monastery suddenly closing its bank account and refusing donations. Have you? (The assembly replies: No.)  Rinpoche asks the monastics: ‘You have not heard of this either?’ (Monastics reply: No.)
 
Why refuse donations? Because I do not want to owe too much, enough is enough. If I simply kept the account open and money continually flowed in, how happy it would be! Truly, all of you have taken refuge with the wrong person, because this Rinpoche is too hard to change,  I will not compromise. I am already seventy-nine years old. Why should I compromise with you now? So if you are disrespectful toward the Dharma and think that kneeling down and shedding a few tears will make me transmit the Dharma to you, you are mistaken. I know very clearly how I myself implore the Dharma. How do you implore Dharma? In the past, wherever His Holiness went, the moment he spoke, I immediately followed him there. Can you do that? I won’t even ask where to go. I will say no more.

In conclusion, this passage is very important to you as practitioners, as it helps you understand the difference between Exoteric and Vajrayana Buddhism. The single sentence, only until the level of empowerment, means that you are learning Vajrayana. Even if you do receive the empowerment, if the guru does not transmit the Dharma, you still have not learned Vajrayana Buddhism. What does it mean when I give empowerment? It is to create fate for you, to see if you change later on. If you do change, then I’ve saved one empowerment, if not, then I will not transmit the Dharma—truly, I will not. You might say, if I give you a certain amount of money, then you should transmit the Dharma? No, I will not. Why? You do not respect me. By respect, I do not mean respect for myself; I have attained achievement in this life, and I know how I practiced, and I also know how to attain authentic Dharma. When you refuse to listen, it means that you do not respect me. I do not care who you are, how learned you might be, or what status you might hold; it’s all the same. 

Today, I will leave off here, so that you can understand what views you actually have about the Bodhisattva Path. You must also understand and refrain from saying that Buddha never spoke of Vajrayana Dharma, until the level of empowerment means exactly that. The Buddhist sutras also teach that once you reach the Eighth Ground Bodhisattvahood, all Buddhas and Great Bodhisattvas will urge you to learn Vajrayana Dharma. But no one needs to urge you since you are not even at the First Ground; you only deserve to be scolded, and if scolding does not awaken you, then there’s nothing else I can do. When I practiced Buddhism, I never read from the Buddhist sutras; I merely listened to the guru’s words; I did whatever my guru instructed, continuously without interruption. Now, when I look back at the Buddhist sutras, I know I have put them into practice. It doesn’t prove whether my guru was right or wrong; it means that by following my guru’s words, I have been on the right path. When you refuse to listen, how can you go on the right path? You constantly calculated how much you still have. 

When I built the golden roof for the Drikung Thil Monastery, I had no money, and so I sold my things cheaply; something that was clearly worth 10 million NTD, I sold for 1 million. At that time, even Disciple-Lai asked me where the money would come from, and I said, I don’t know. Although I did not know, the money came. Because I wanted to help build the golden roof for the Drikung Thil Monastery, not for myself, upon completion, I did not carve my name on it. This is no joke; if I carved my name on it and let people make prostrations every day, how could that be acceptable? Therefore, if you refuse to listen to all the matters I speak about, how I practiced Buddhism, and choose to employ your own ways, you will definitely not receive transmission of the Dharma. I am not teaching you to imitate me in making prostrations to His Holiness on the muddy ground because there is no such opportunity for you to do so, and it would be impossible for me to create a piece of muddy ground for you to prostrate on in the Buddhist Center. At least you should act reverently, shouldn’t you? Yesterday, that disciple who received Dharma transmission ran off immediately, acting as if she had just received an award: ‘Oh, I got it!’ She thought she got lucky,  acting on a fluke. She did not imagine it would catch my eye, so I immediately withdrew the Dharma texts. 

To learn Buddhism at the Glorious Jewel Buddhist Center is great, but also full of hardship because you must go completely against the way you behave and conduct yourselves as human beings. But this is great! I have promised you all: those of you who have taken refuge as my disciples, as long as you haven’t left my Buddhist Center, as long as I am still alive, when you die, I will definitely prevent you from falling into the Three Evil Realms; this is my promise. However, can you reach Buddhahood? Well, that’s up to your own practice as I cannot promise this—I can only vow to help you. 

Lord Jigten Sumgon’s Treatise Single Intention
Last week I briefly expounded on Jigten Sumgon’s Single Intention. The second sentence is: The samsara and Nirvana of all that exists, and all the Dharma that is attracted, are all from one’s mind. Whether you are within Samsara or have reached Nirvana, all the Dharma you attract arises from the movement of your mind; it is your mind that decides. Exactly as this sentence I wrote in the past, ‘Not a single Dharma rises, nor perishes; the arising of Dharma is through the movement of the mind.’ When your mind moves, only then does Dharma rise and cease. Although there are some who maintain that all external phenomena are not related to the mind, this lineage advocates that all the Dharma that beings attract through samsara and Nirvana are all generated by one’s own mind. Of course, there are some people who argue that these external phenomena are all fate-Dharma, which are unrelated to the mind, but our lineage believes that all matters are related to your mind. 
The external appearance that shows all to be clearly distinguished as red and white is inevitably established externally, but unrelated to the mind internally at all. All of the suffering, happiness, emotional highs and lows that one feels in one’s mind, others on the external end cannot feel, and all the types of sufferings and joys that others feel, you cannot, and that is why there are many who believe that the external phenomena and the internal mind are completely unrelated. What does this sentence mean? Some people think that what you see on the outside, for instance things that are unrelated to you, are unrelated to your mind, and you only know that this was done by somebody else. Therefore, when you feel suffering and joy, only you know, and when they feel suffering and joy, you are oblivious. 
 
To this, Jigtien Sumgong says, ‘The samsara and Nirvana of all that exists, and all the Dharma that is attracted, are all from one’s mind.’The profound Dharmas of Chueba state: ‘The samsara and Nirvana of all that exists, and all the Dharma that is attracted, are all from one’s mind.’The Vaibhāṣika school of the Śrāvakas holds that external phenomena arise dependently and are unrelated to one’s own mind; whereas this school teaches that all external appearances are nothing but manifestations of mind itself. Language, discursive thoughts, and habits bewilder; external phenomena appear before a person, yet external phenomena do not truly exist; all appearances are manifestations of the mind. Further, it’s said that all phenomena are generated from fate, and from delusive thoughts rises a discriminating mind; to perceive external things as truly existing is incorrect. There is nothing but the mind alone. Buddha said that all phenomena are from the mind only, speaking from cause and effect, and nothing arises from elsewhere; the karmic fruit generated from vexations, the mind of the three poisons, give rise to the samsara in the Three Realms. Should one rely on the three types of mindset to break off the three poisons, which are: the incomparably wondrous study of precepts that breaks greed, the incomparably wondrous study of ding(Puja Teachings Index 06) that breaks hatred, the incomparably wondrous study of wisdom that breaks ignorance; by relying on these three, the fruit result will be achieving Nirvana. What are the foundations to the existence of the eighty-four thousand vexations? The Exoteric school holds that within the mind of the ālaya-vijñāna are the habitual tendencies of vexations. But from the Vajrayana school, they are within the Vajra-body. Just as seeds sprout when met with soil and water, should one nourish oneself with these three studies to transform the habitual tendencies and vexations, and thus eliminate all faults, one shall achieve the fruition of Buddhahood. Although, to this, there are various descriptions of the external, internal, and Vajrayana sectors, I shall explain briefly here. Buddha could attain Buddhahood by leaning against the Bodhi tree; the root of this tree appears to be made of gold, its trunk is cyan like lapis lazuli, and the branches resemble the gathering of gemstones; this is the external appearance. The Vajrayana meaning is that the Bodhi tree is the central chakra; its color resembles pure gold because the mind’s qi has entered the central chakra; therefore, one attains Buddhahood on the Vajra seat. Such is the case; for further profound meanings, please see the Profound Dharma and the Anthology of Jigten Sumgon’s Teachings.”

Another passage is a story about Phagmo Drupa: when he went to see Guru Dung, he requested teachings: ‘Are all phenomena all from the heart?’The answer, ‘Yes.’ Further, he asked, ‘If so, since Buddha had already reached enlightenment about all Dharma being of sūnyatā (Puja Teachings Index 21), why is it that the Bodhi tree remains at the Vajra Seat today?’Guru Dung did not answer, and berated, ‘Go practice!’ Jigtien Sumgong said, ‘If he had said, “ The existence of the Bodhi tree represents your heart, and to attain Buddhahood within sūnyatā (Puja Teachings Index 21) also represents your heart,” then Guru Dung would have become his root guru. And just as the guru says, from appearances to all Dharma of all wisdom, all are the generation of fate, and from this key they are manifested in the mind. It is only in this way; in reality, from the perspective of its own nature, not even an amount as small as a sesame seed can be established as truly existing. As stated in the Hevajra Tantra: The faculties and their objects, in all their various forms, are completely without distinction. All external appearances, such as form and the rest, are nothing but manifestations of one’s own mind.’

After reciting this passage, to put things simply: all external appearances that you can see are not because they are unrelated to you, nor are they unrelated to anyone else; it is absolutely related to your karmic forces. If your karmic forces from accumulated past lives are virtuous, then you would definitely not be born in a chaotic place. If your good fortune from accumulated past lives were sufficient, then you would not be reborn in a so-called broken family in this life. Thus, all external appearances are related to the karma, cause and effect you have sewn in the accumulated past lives. For example, in the past, the Sixth Patriarch Huineng had a famous saying: ‘The banner is not moving, it is your mind that is moving.’This means that all the movement or stillness that you see is the movement of your mind. When the heart does not move, all external phenomena are just a process, a simple matter of fate-Dharma; it is not fixed, it is constantly in flux. 
 
Just as I often give this example: when you look at my Dharma throne now, it appears to be very solid and stable. But in reality, it is constantly in flux. The atoms and molecules within the wood are also changing, and one day it will eventually disintegrate. This is what is meant by sūnyatā (Puja Teachings Index 21). Of course, sūnyatā (Puja Teachings Index 21) is not determined simply by the passage of time or by how long something lasts; ultimately, this is the principle involved. Therefore, if today you believe that external events have nothing to do with oneself, naturally one will not be able to cultivate the compassion(maitrī and karuṇā) of sūnyatā (Puja Teachings Index 21). Likewise, if you think that the joys and happiness of others have nothing to do with you, you will also be unable to cultivate such compassion (maitrī and karuṇā). If you believe that everything others do is to harm you, then you do not understand the law of fate. If you think that your mind is simply your mind, and unrelated to the minds of others, then you are mistaken.

If according to Buddha’s teachings, the mind resembles the ākāśa, the mind is as great as the ākāśa; thus the mind of sentient beings are just as such, but it’s simply because the sentient beings’ minds have been deluded by greed, hatred, ignorance, arrogance, and doubt, limiting their minds to a small sector, resulting in their inability to employ their minds. For example, when I practice the Phowa, if my heart did not resemble the ākāśa, and I did not possess the sūnyatā (Puja Teachings Index 21), how could I practice the Dharma for a dead person and attain achievement from thousands of kilometers away? Because when my mind moves, I can enable this matter to move forward, but if my mind does not move, this matter will not move; therefore, all joy and suffering are the movement of your mind. 
 
The key point of this Vajra Word by Jigten Sumgon is this: because Jigten Sumgon attained great accomplishment in both the Exoteric and Vajrayana teachings, he used the methods of the Exoteric teachings to explain this to us in this passage of the Vajra Word. For example, when he spoke about Phagmo Drupa and the Bodhi tree—if viewed from the perspective of sūnyatā (Puja Teachings Index 21) —this Bodhi tree is merely a matter of fate Dharma. But if not viewed from the perspective of sūnyatā (Puja Teachings Index 21), and instead from an ordinary worldly perspective, it appears to be a fixed and enduring tree. Yet how long can this Bodhi tree remain? No one knows because fate is in constant flux. Therefore, if we regard ourselves as practitioners of Buddhism, we should understand clearly that the suffering and happiness we experience today, and the suffering and happiness experienced by sentient beings, are ultimately the same and equal.

No matter whether you think, ‘I suffer more than he does; he is not suffering as much as I am,’ or ‘I am happier than he is; he is not as happy as I am’—these are merely your own thoughts, the workings of your own mind. Perhaps he feels happier than you do. For example, if a beggar has been hungry for many days and someone suddenly gives him a piece of bread, he will feel great joy. But if you eat until you are stuffed every day and then someone gives you another piece of bread, you will feel miserable. It is the same object, is it not? Shall we test it? Find someone who has not eaten for a week and suddenly give him a piece of bread—he will be delighted. Then find someone who eats excessively every day and give him another piece of bread, and he will surely say, ‘Are you crazy? I’m already full, and you still want me to eat?’So it is the mind that creates the experience. It is not because he is hungry, and it is not because he is full—it is his mind that determines it.

This sentence means, you believe, ‘When I come to listen to the Buddha Dharma, I will know.’Wrong! How is it wrong? You are listening with your ears, and when the ear perceives it, the sense of sound can change. If you believe you can understand simply by listening, I admire you, since Shakyamuni Buddha never said it was so. Shakyamuni Buddha repeatedly stated that one must perceive, contemplate, and practice, and stressed the need to take refuge. If you do not take refuge, it would be in vain to attend the pujas because, from the perspective of studying at a University, you will always be an auditor. Do auditors get diplomas? Do auditors get a degree? It is the same in Buddha Dharma. Buddha Dharma does not grant you a degree or diploma, but since you are unwilling to take refuge, the Buddhas and Bodhisattvas know nothing of your existence. I have said it: I recite Avalokiteshvara Bodhisattva each day, and the magnetic field is different when I have taken refuge. Without taking refuge, the magnetic field is also different. Therefore, when we recite upon taking refuge, all Dharma protectors and the Devas, Nagas, and others of the Eight Groups of Non-humans will know that this person exists. 
 
For example, the Kṣitigarbha Sūtra explains this very clearly: if you recite the sacred name of Kṣitigarbha Bodhisattva ten thousand times every day, then after three years, virtuous protective deities in the surrounding area will come to safeguard that house. In the past, I thought this was only a story—but I achieved it myself. Whenever I go somewhere to perform Dharma, I can tell from which direction there are temples, shrines, or Buddhist monasteries, because they come. What does this prove? It proves that I recited for more than three years, and so they came to protect that place. The sutras do not speak falsely, nor are they mythological stories. It is simply that you do not listen—you learn Buddhism according to your own ideas. If you continue like this, I guarantee that you will never receive the Dharma.
 
Therefore, I explain only one piece from the Vajra Words at a time. This section of the  Vajra Words is especially useful for those who are attached to terminologies. Rinpoche said to a disciple who had been ordained for more than thirty years: ‘I think you should stop practicing.’ You understand many terms and have memorized so many things—but what is the point? All things are created by the mind itself. It is just like the story I mentioned before about whether one should say ‘push the door’ or ‘knock on the door’. You are exactly that kind of person. If you still do not listen carefully and understand the meaning of this sentence, then even if you practice for another ten lifetimes, you will still remain the same.

We are cultivating this mind through learning Buddhism; therefore, what does it mean to call others who follow the outer path (non-Buddhists)?  Those who are on the outer path (non-Buddhists) cultivate appearances, but in Buddha Dharma, we practice inwards to take a clear look at one’s own heart, in order to return it to its original state. To practice does not mean to change its shape; instead, it’s when you have relinquished everything unnecessary and returned to the pure and clean original nature that you will naturally see things more clearly than others. 

Rinpoche led the disciples in practicing the Achi Dharma Protector and Dedication Liturgy.

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Updated on May 14, 2026