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

On June 7th, His Eminence Rinchen Dorjee Rinpoche presided over the Drikung Kagyu Gurupuja Liturgy in person at the Taipei Glorious Jewel Buddhist Center. As on every anniversary of Lord Jigten Sumgong, Rinpoche has always compassionately(maitrī and karuṇā) practiced the Guru Puja to enable sentient beings to form a deeper fate with Lord Jigten Sumgong. 

Disciples are grateful to Rinpoche for teaching through his own conduct, enabling them to witness how a Mahasiddha follows and relies upon his guru, practices dānapāramitā(Puja Teachings Index 15), makes offerings, and submits himself one hundred percent to the guru.  Step by step, Rinpoche has led disciples onto the path of practice and liberation, allowing them to understand deeply: to practice Buddhism, should one part from the guru’s attraction(Puja Teachings Index 22), blessings, and teachings, ultimately it would be difficult to attain achievement—relying on the guru is the root of all practice. The disciples prayed to always keep the guru’s teachings in mind, to act according to them, and to never fail the guru’s compassionate(maitrī and karuṇā) and tireless heart. 
 
While Rinpoche was performing the Dharma, his sacred body and the mandala emitted golden rays of light, and a wondrous, miraculous fragrance permeated the venue; the incomparably wondrous powers of blessing warmed the bodies of all attendees, and their chakras vibrated. When Rinpoche began to recite from the Dharma texts, a light chime of keyūra drifted from the ākāśa, clear, crisp, and ineffably refined. During the practice of the Dharma, lightning flashed, thunder roared, and the ground shook awesomely. When Rinpoche recited the mantra, the ear-splitting thunder crashed as heavy rain descended in a deluge beyond the window. In contrast, within the Buddhist Center, a thin array of nectar Dharma rain fell softly, calming and stabilizing the mind of all attendees, enabling them to feel deeply how the guru’s compassionate (maitrī and karuṇā) blessings filled the ākāśa. 

After the puja reached perfect completion, the clouds drifted away to reveal the sun, the skies grew bright, and the air became clear. These various auspicious signs all go to show Rinpoche’s incredible, incomparably wondrous merit and realization (sāksātkāra). The assembly has universally received the benefit of the Dharma, causing them to give rise to praise, reverence, and gratitude from the bottom of their hearts. 
 
His Eminence Rinchen Dorjee Rinpoche, with the welcoming procession of the jeweled sitātapatra, musical instruments, and incense leading the way, walked across the flower petal-ladened white carpet adorned by the Eight Auspicious Symbols and ladened by flower petals, approached the mandala, reverently made prostrations to the Buddhas and Bodhisattvas, offered a Khata to His Holiness Drikung Chetsang Kyabgon’s wish-granting jeweled Dharma throne, lit lanterns as offerings to the Buddhas and Bodhisattvas, and ascended the Dharma throne to compassioantely(maitrī and karuṇā) bestow precious teachings on the Buddha Dharma: 
 
Today is the anniversary of Lord Jigten Sumgon, Founding Guru of Drikung Kagyu. Lord Jigten Sumgon was born in Gyêgu Town in the Yushu Prefecture, Qinghai Province, and his grandmother is Achi Dharma Protector, whom we all practice each day. Jigten Sumgon began practicing from a very young age, and only after he took refuge under Phagmodrupa did his practice progress significantly. 

Kagyu, along with other lineages, all branched out from Phagmodrupa, and Drikung Kagyu is one of them. Once, someone saw a red Vajra emerge from Phagmodrupa’s heart and enter Jigten Sumgon’s body; thus he inherited the lineage of Phagmodrupa and began the lineage of Drikung Kagyu. The history of Drikung Kagyu spans more than 800 years, and its most important Monastery is the Drikung Thil Monastery in Tibet. During its prime in the past, there were two sentences: ‘All the mountains you saw belonged to Drikung Kagyu, and all the dams you saw belonged to Drikung Kagyu.’ Because during Jigten Sumgon’s time, tens of thousands of monastics followed him to practice the Buddha Dharma. 
 
The specialty of Drikung Kagyu is the emphasis on retreat as its main method of cultivation. The Drikung in Drikung Kagyu represents the name of the region, and Kagyu means verbal transmission. To trace the Kagyu Lineage to its beginning, Vajradhara was the first guru of the lineage, who went to India and, through the Venerable Marpa, transmitted the teachings directly to Tibet. There are currently four lineages in Tibet, and Kagyu is one of them. The specialty of the Kagyu Lineage is that it rarely engages in politics directly and focuses entirely on the practice itself. The approach to practicing in Drikung Kagyu is the joint cultivation of the Exoteric teachings and Vajrayana Dharma. Therefore, upon taking refuge in Buddhism, one begins by learning Exoteric teachings. Do not think that meeting a Tibetan person means he has definitely learned Vajrayana Dharma. For example, in Drikung Kagyu, Drupons, Khenpos, and male and female monastics are all learning Exoteric teachings; only at the level of a Rinpoche can the Vajrayana Dharma be transmitted. 

Because we focus mainly on retreat, most of the Drikung Kagyu monasteries are located in the mountainous regions and rarely in urban areas, and even rarely in the plains—the Glorious Jewel Buddhist Monastery is also located in the mountains. Why do they need to be in the mountains? According to the Buddhist sutras, if one is to practice Buddhism, one must do so away from the crowds; it would be best to do so in the mountains or forests. The location of the Glorious Jewel Buddhist Monastery is mountainous and near forests, which is very suitable for retreat. Of course, given the current living conditions, it would be impossible for us to enter a cave retreat.

In 2007, I went to the snowy Mt. Lapchi, where Milarepa retreated, and which is also one of the three great mandalas of Chakrasamvara. In his entire life, Milarepa had been retreating in the caves, I visited the four caves in which he retreated. At one of them, you had to bend your back to enter, while the interior was pitch-black, with not a glimmer of light. Throughout his life, Milarepa practiced in the snowy mountainous region of Lapchi, which is between 4,500 and 6,000 meters above sea level. In 2007, I practiced in a small hut located at 4,500 meters above sea level. Therefore, any Drikung Kagyu guru cannot qualify as such if he has not gone through the levels of practice and retreat. The guru’s history of retreat must be clearly known by his disciples. Why must the disciples learn about it? It isn’t that it won’t do unless one enters retreat; rather, it means that the disciples, too, must practice this way in the future. 

Therefore, at the Glorious Jewel Buddhist Center and Monastery, I propagate the Buddha Dharma through the ancient teaching methods of Drikung Kagyu. His Holiness the Drikung Chetsang has also publicly announced that Rinchen Dorjee Rinpoche transmits the traditional Tibetan Dharma. Traditional means strict and uncompromising. Many believe that learning Buddhism means that you can learn it just because you like it, but without proper root capacities, fate, and a heart completely submitted to the guru, it will not be transmitted to you. Why not? Because if you do not learn with the heart for learning Buddhism, but instead, plead to Buddha with a demonic heart, it will not be beneficial to you; further, it may even harm you. What does demonic mean? The unwillingness to end samsara and leave the suffering ocean of life and death, and learning Buddhism purely for one’s own benefit—that is demonic. 

Today I perform the Guru Puja because, in all forms of making offerings, the fastest way to accumulate good fortune is by making offerings to the guru. But don’t the sutras state that making offerings to the Buddhas and Bodhisattvas can allow one to speedily accumulate good fortune? Indeed, the Buddhist sutras are not wrong; however, the sutras speak of Exoteric teachings, whereas in the Vajrayana aspect one absolutely requires a guru. We call Shakyamuni Buddha the Original Teacher, which means the root guru. How come that making offerings to the guru gives rise to one’s good fortune quickly? By offering to the guru, you enter the vast ocean of the guru’s merit; as long as the guru’s thoughts resonate, they will assist you. My method of cultivation is simple: as long as you are my refuge disciple and have not left the Monastery and the Buddhist Center, no matter whether or not you make offerings to me, or however well you have practiced, as long as I exist, meaning before my death, after you die, I will definitely prevent you from falling to the Three Evil Realms. Even if one day, I should reach Parinirvana, as long as you remember the guru, the guru will still prevent you from falling to the Three Evil Realms—this is my vow power. 

Kitsigarba Bodhisattva said: Until hell is emptied, I shall not attain Buddhahood.  My vow power is to help sentient beings reach Buddhahood, and the first step is to prevent them from falling into the Three Evil Realms. As long as one does not fall into the Three Evil Realms and enters the Three Virtuous Realms, one will very quickly receive the opportunity and fate to learn and practice Buddhism, and one’s chances of attaining Buddhahood will increase enormously. But in order to achieve this as a guru, one must let go of many aspects of fame and benefits; if one cannot let go, one will be easily tempted by the disciples. Many disciples are very kind; how so? They constantly say nice things to the guru in the hope that the guru will notice and help them. However, I am decidedly not that kind of person.

We perform the Guru Puja mainly to let the disciples and believers of the Drikung Kagyu lineage deepen their fate with this lineage. Even if, in this lifetime, one is unable to cultivate to the Bodhisattva Path, or even can’t be liberated from life and death, but, as long as in this lifetime one has a very close connection with the Drikung Kagyu lineage, with the Dharma lineage of  Drikung Kagyu, and with the gurus of  Drikung Kagyu, then in a future lifetime, one will definitely be connected once again with the Dharma lineage of  Drikung Kagyu. This so-called connection does not mean coming to see me every day. For example, in my learning of Buddhism in this lifetime, in Tibetan Buddhism, I have taken refuge in only one lineage: Drikung Kagyu. I have taken refuge in only one root guru, the Drikung Kyabgon Chetsang. Many people think that because they learn Vajrayana, and have met and taken refuge in all of the Kyabgons and great Rinpoches, it means they have fates with them. Then you are wrong! In this lifetime, you approach this one and that one; in the next lifetime, you will still be the same, because you are too scattered. You have never had a guru whom you can truly rely on.
 
In my past lives, I might have had a very deep Dharma fate with the Drikung Kagyu lineage. Therefore, in this lifetime, very naturally, I learned the Dharma lineage of Drikung Kagyu, and also learned all the Anuttarayoga-Tantra(Highest Yoga Tantra) Dharma of the Drikung Kagyu. This was not something obtained by imploring. Of course, we do need to implore for the Dharma, but this type of imploring will naturally occur. What does ‘naturally occur’ mean? Because your virtuous roots from past lives are enough, many virtuous fates will then appear in this lifetime. For example, when His Holiness the Drikung Kyabgon Chetsang saw me, he immediately said, ‘You come to have a retreat.’ I could have refused, and he could also have chosen not to tell me to go, but this was a virtuous fate. The first time he told me to enter a retreat in India, because I was very busy doing business, he was worried that I might not go. So he told that friend who introduced His Holiness to me, ‘You must tell your friend that this time, he must come for retreat. Once he completes the retreat, this life will be changed.’ In the end, it was only after I returned from completing the retreat that this friend told me about this. I do not know whether he had forgotten or whether he had some other intention. I regard it as goodwill.

Therefore, whenever the guru says anything, as soon as you even think about it, this fate is not virtuous. You are all accustomed to doing this. Think about it a bit: ‘Can I do it? Am I really like this? Am I truly wrong? Where was I wrong? How should I correct it?’ This is not believing in the guru! When the guru says that you are wrong, then you are wrong. This is because the guru is someone who has already attained fruition. He sees this matter that you can’t see. He looks at your heart, not at your surface appearance, and not at who you are. Every movement you make, every glance, every word, and every action, the guru sees through them all and clearly knows where your mind is moving. Therefore, when he says that you are wrong, and you still think, ‘I am not wrong! I just forgot about it! I was just not being careful! He didn’t teach me! I was not clear! I just came! I did not know!’ then you do not believe in the guru at all.

Just like when His Holiness saw me and told me to go into retreat, I could also have thought a lot. I could also have told His Holiness, ‘Your Holiness, I haven’t arranged yet. I will come only after I have arranged properly.’ It is disbelieving in the guru. Because His Holiness told me to go into retreat, there must be benefit in it. As for where that benefit lay, I did not know, and I would not ask him, ‘What benefit exactly will I obtain?’ You all like to think, ‘What benefit will I ultimately get? When I implore this Dharma, what benefit will this Dharma bring me?’ Therefore, it is disbelief in the guru.

In the past, Milarepa due to Milarepa’s father death, his father’s relatives seized their properties. So his mother was very angry and told Milarepa to perform the Bon Dharma. Bon is a traditional religion of Tibet. Milarepa caused hail to fall down and killed many of his father’s relatives. And he knew that he had done something that would absolutely cause him to fall into Hell; because killing people definitely falls into Hell. Even though he had acted out of filial piety, he would still fall into Hell. Therefore, when he met Venerable Marpa he didn’t say anything else while imploring for the Dharma, he only pleaded the Venerable one to teach him one Dharma that can allow him to attain Buddhahood and no longer reincarnate. Marpa did not promise that he would definitely let him attain Buddhahood, he only said, ‘All right. You build a house for me.’ Marpa didn’t tell him how this house should be built. Milarepa built it. Marpa came to look at it and said, ‘This is not what I want. Tear it down!’Milarepa built it, then Marpa came to look at it again, ‘This is not what I want.’ So he tore it down again. I have forgotten how many times he tore it down; it is written in the Dharma texts. Why did the guru torment him in this way? It was to see whether he would listen to the guru. When the guru tells you to build a house, then build it until the guru is satisfied. Just like when I tell you to learn Buddhism, you must practice until I am satisfied. It is not based on whether you yourselves think you are capable or not. Therefore, you are unable to implore and receive the Dharma.

I tell this story, it is to especially tell you that the Dharma texts absolutely have methods that can help you to leave the reincarnation in this lifetime; and absolutely have methods that can prevent you from falling into the Three Evil Realms. But first, one must be in absolute awe of the guru, absolutely believe in the Dharma transmitted by the guru, and practice it exactly and truthfully. After Venerable Marpa entered nirvāṇa, Venerable Milarepa,, due to the guru having instructed him to forever cultivate in the mountain caves of the mountain regions, after he became famous later on, when a king came to invite him, he never left the mountain regions; can you do this?

Just as some time ago, I donated a sum of money to the government. The city government invited me to attend a ceremony, but I did not go. It is not that I looked down on them. It is because I did this not for the sake of him giving me a reward certificate, nor for the sake of attending a press conference; I do not want this. Why don’t I want this? It is not because I am afraid of becoming famous; rather, it is that I don’t want to use my good fortune on becoming famous, I want to use it for cultivation. Why? Because I want to continue helping sentient beings. If I attended, then the good fortune from donating this sum of money would be used up. Therefore, if you try to play games with me, you cannot outplay me. I have already lived to the age of eighty, and is a person who takes money and fame very lightly. Don’t think that just by saying that you repent, I will listen to you. No. Whether or not you have changed, don’t even mention kneeling in front of me; even from very far away, I know whether you have changed or not. When a person dies, even from one or two thousand kilometers away, I know what he is thinking, not to mention you are still alive.  

Never deceive the guru, when the moment you give rise to a thought of deception, no matter how complete the reasons you speak, as long as you deceive the guru, you will never obtain the Dharma. Some people may say that ‘I am only here to attend the puja. you need to bless me.’ I am not saying that I will not bless you, but because your heart is incorrect, naturally the power of protection will be very weak and very little. It is not that by lighting one stick of incense, everything will be given. It is not that by placing one apple, everything will be granted to you. There is no such thing! From these several decades since I have practiced, there is truly no such thing, one must definitely make the determination oneself! Therefore, today, as I perform this Dharma, I hope everyone can think carefully about it again after you go back.

For example, someone came to plead for the Dharma yesterday. I asked him, ‘Did you examine yourself in accordance to The Thirty-Seven Practices of Bodhisattvas every day ?’ He hesitated and stammered, after being pressed, he ultimately said,’Out of five days in a week, there are two days that I don’t do bad things.’ When you took refuge, what did I say? If I transmit the Dharma and you do not listen and do not do it, what is it called? Slacking off. Once you are slacking off, I have the right to stop transmitting the Dharma, didn’t I say it? (The assembly answers: Yes.) Why don’t you believe it? The words spoken at refuge were not invented by me, they are words passed down by the lineage gurus throughout the generations, and by the Buddhas and Bodhisattvas. Once I say it, I will definitely execute them. If you hear them but do not do it, I will definitely carry out not transmitting the Dharma to you. You consider it only doing a little less, didn’t I say every day? (The assembly answers: Yes.) Did I say that you could choose a few days to examine yourself only when you feel you have done something wrong? Every night before going to sleep, spend about five minutes, at most five minutes, one can definitely be clear about whether one has done anything wrong today. If one doesn’t examine oneself, how is one being qualified as a Buddhist? What does The Thirty-Seven Practices of Bodhisattvas say? Buddha’s disciples!  If for these thirty-seven practices, one violates each one of them, is one still a disciple of the Buddha? What Dharma are you pleading? Go make money! Earn more money and make more offerings! Do not implore for the Dharma anymore.

Everyone comes to implore the Dharma, holding onto a sense of luck or wishful thinking. I worked very hard to learn the Dharma, what do I mean by ‘hard’? I was not like you, when I was learning and practicing Buddhism, I was so poor that I often had no money even for food. Yet why was someone so poor still able to receive the Dharma? Because I dedicated everything I had to making offerings. I was willing to go one, two, or even three days without eating, but I was not willing to go without making offerings. Can you do that? It is not a matter of whether one has money or not. The sutras contain many such stories, a person who has no money but offers everything they have accumulates great merit. A wealthy person who offers only a portion of their wealth may instead gain no merit. What matters is putting your heart into it, not doing it perfunctorily.

Rinpoche is already eighty years old, time passes very quickly! In this lifetime, you have the good fortune to take refuge in the Drikung Kagyu Lineage and under Glorious Jewel. Glorious Jewel is the Dharma name of Jigten Sumgon. Therefore, I will certainly transmit his Dharma, I will not teach any weird or unusual practices to make you happy. So many people wish to leave, that is fine. If you want to leave, then leave. But do not make up stories. When the fate comes to an end, it comes to an end! When you took refuge in me, Rinpoche had no intention of harming you, nor did I ask you to do anything. I did not demand anything of you, everything was left up to you. Therefore, everyone should understand clearly that learning and practicing Buddhism is a very good thing. Why is it good? Because in this very lifetime, it can transform your future lives. However, do not, for the sake of worldly wealth, profit, or other concerns, violate the vows you made when taking refuge. This will be detrimental to your future. Even if, after leaving, you feel that your life has improved somewhat for a period of time, that improvement is only temporary. It will pass very quickly, and the waves of suffering will soon return. Why does this temporary ‘goodness’ appear? Because when you took refuge, attended pujas, and made offerings, you accumulated goodness. That goodness remains for you. But once it has been exhausted, it is gone.

Before performing the Dharma, we usually make the Refuge Prayer and the Motivation Prayer. The Motivation Prayer is not defined by deciding how much offering you make today. What matters is what motivates you to attend the puja? The Dharma text here is very special because the motivation it makes is the avenika (Puja Teachings Index 07) motivation. What does avenika (Puja Teachings Index 07) mean? Only those who practice Vajrayana can generate this kind of motivation. Practitioners of the Mahayana and Hinayana do not generate this motivation. Does generating such motivation mean that you must already be capable of fulfilling it? No. Once this motivation arises, the mind naturally opens and expands, making one receptive to the profound and extraordinary Buddha Dharma. If one’s mind is narrow, what one receives can never be the most incomparably wondrous Buddha Dharma; only a small measure of the good fortune of the Human and Heaven Realms. Therefore, in the beginning section, I will recite it myself, and you need not recite it, because many of you do not yet dare to make such a motivation. First, I will recite it in Tibetan, and then I will recite it in Chinese.
 
Rinpoche then began performing the Dharma. At that moment, a subtle tinkling of keyūra arose in the void. While performing the Sevenfold Offering liturgy, great thunderclaps resounded through the air, flashes of lightning illuminated the sky, and the earth trembled with their power. As Rinpoche chanted the mantra syllable ‘Hung, Hung, Hung,’ with his Dharma voice,  peals of thunder roared outside the windows, and torrential rain poured down. Yet within the Buddhist Center, it seemed as though a Dharma rain of nectar showered down, pure, subtle, and miraculous.

After Rinpoche recited the Dharma text, he expounded:
 
This is a vow. Looking at the first sentence, I think most of you cannot even bring yourselves to recite it. The second sentence would only be recited unnecessarily, so let us recite the third sentence instead. You may ask, ‘Is there any benefit in doing this for just one day?’ One day is better than not doing it at all. To practice virtue through the three gates of body, speech, and mind means that there is not the slightest trace of greed, anger, ignorance, pride, or doubt in your thoughts, words, and actions. That is what is meant by virtue. If you enjoy listening to gossip or speaking about it, then even if you claim, ‘I am only trying to help them,’ it is still evil. Therefore, I will give you the opportunity to recite the third sentence with me.
 
Rinpoche then led the assembly in reciting: From this moment until this same time tomorrow, I vow to practice virtue through the three gates of body, speech, and mind.
 
Rinpoche continued: When you recite these words after me, it is equivalent to making a vow. And when a vow is made, all the Dharma protectors hear it. Therefore, throughout this entire day, if you give rise to even a single unhappy thought, then you have already broken this vow. What do I mean by an unhappy thought? Someone offends me, someone scolds me, I do not like this person, this person did this or that; all of these count. Caught off guard, weren’t you? If you cannot even accomplish this for a single day, then do not speak of directly attaining Buddhahood.

Rinpoche began to perform the Dharma.
 
This is the Avenika (Puja Teachings Index 07) Refuge Prayer. You can recite after me, Rinpoche then led the assembly in reciting the avenika (Puja Teachings Index 07) Refuge Prayer, and then said: Now recite after me, this is the Common Motivation Prayer. Rinpoche then instructed the attendees to recite the Dharma text with him.

Rinpoche continued the practice and then proceeded with the Mandala-Offering Liturgy. Donning the Gampopa’s Dharma crown, Rinpoche received the Mandala Offering presented by the monastic disciples on behalf of all sentient beings.
 
Rinpoche then led the assembly in reciting the Mantra of Guru Puja for a long time. At that time, Rinpoche’s sacred body radiated brilliant light. Members of the assembly perceived miraculous fragrances; some felt the ground tremble, experienced vibrations in their chakras, or felt warmth throughout their bodies. Disciples deeply sensed the Guru’s ceaseless blessings and strengthened their resolve to learn and practice the Buddha Dharma.
 
Then, Tsok Liturgy(Puja Teachings Index 03), tea offering liturgy, and food offering liturgy continued. As an attendant respectfully offering Rinpoche partake of the nectar, Rinpoche immediately noticed something amiss and asked whether it was a kapala in the attendant’s left hand. The attendant replied that it was not. Rinpoche immediately scolded and corrected him, ‘Why are you holding that? You’re always looking for what is convenient for yourself!’ After replacing it with a kapala, the attendant respectfully offered the nectar once again.

Then, Tsok Liturgy(Puja Teachings Index 03), tea offering liturgy, and food offering liturgy continued. The participants received offerings that had been blessed by Rinpoche and enjoyed the rare and incomparably wondrous opportunity to partake of food together with the guru and the Buddhas and Bodhisattvas during the puja.
 
Rinpoche then descended from the Dharma throne and, wearing the Gampopa hat, personally proceeded to the sacred statue of Lord Jigten Sumgon. There, he performed the Lamp Offering Liturgy, lighting lamps before the Buddha with sincere devotion on behalf of all sentient beings. At that very moment, the Lord’s sacred image shone with dazzling radiance, while a miraculous fragrance filled the mandala. This auspicious sign indicated the Lord’s joyful acceptance of the offering and his blessings for the flourishing and auspiciousness of the lineage.
 
The Dharma performance of Guru Puja reached a perfect completion. Rinpoche expounded: According to the Dharma text, there should be an imploration for the bestowing of the Fourth Empowerment. Generally speaking, empowerments include the empowerments of body, speech, and mind, as well as the self-nature empowerment. However, I rarely give the Fourth Empowerment. The so-called Fourth Empowerment, or self-nature empowerment, is given only to those who are prepared fully and entirely to learn and practice the Bodhisattva Path, and who are ready to abandon an ordinary worldly way of life and live as practitioners. Do not assume that simply receiving an empowerment will enable you to attain something through practice, you can’t.

Rinpoche then led the assembly in reciting the dedication prayer and instructed the monastic disciples to lead the assembly in chanting the Long Life Prayer 
 for His Holiness the Drikung Kyabgon Chetsang, His Holiness the Drikung Kyabgon Chungtsang, and the Long Life Prayer for His Eminence Rinchen Dorjee Rinpoche.

After reciting the Great Six-Syllable Mantra, Rinpoche led the assembly in chanting the Motivation Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss, the Prayer of An Exhortation to Bring Forth the Bodhicitta Resolve, and the Prayer for the Flourishing and Auspiciousness of the Dharma.

His Eminence Rinchen Dorjee Rinpoche then personally led the disciples in practicing the liturgy of Dharma Protector Achi. During the Dharma performance, Rinpoche rang the bell in his left hand and beat the drum with his right for a long time. The sounds of the instruments and Dharma drums reverberated continuously, resonant and unceasing. When the practice was completed, Rinpoche sat quietly in ding (Puja Teachings Index 06) for a long time, resting in stillness with a gentle smile.

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Updated on June 10, 2026