His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – May 8, 2022

His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne, and expounded on “Scroll 20, ‘Immovable Tathagata Assembly’ (Chapter 6, Section 2, Part 6: Causes and Conditions of Rebirth)” of the Ratnakuta Sutra.

“Sutra: ‘At that time, the Venerable Sariputra said to the Buddha, “World Honored One, for Great Bodhisattvas, with what kinds of powers of causes, conditions, and roots of virtue, will they obtain the capability to be born in that land of a Buddha?”’

Sariputra asked Shakyamuni Buddha for instructions. Here, Great Bodhisattvas are mentioned. This indicates that generally, it is not that ordinary people or practitioners can ‘go’ to that land. It is clearly mentioned in this sentence that for those who have attained the level of a Bodhisattva above the Eighth Ground, ‘with what kinds of powers of causes, conditions, and roots of virtue, will they obtain the capability to be born in that land of a Buddha?’

Sutra: ‘The Buddha spoke to Sariputra, “If there are Great Bodhisattvas, who want to be born in the World of Abhirati, they should learn what Immovable Tathagata had done when he had been practicing the Bodhisattva Path before. He had given rise to great vows in the mind to be born in that world. Such practices on the Path and the vows made can be causes and conditions to be born in that land of a Buddha.”’

Shakyamuni Buddha said very simply that if Great Bodhisattvas want to be born in the world of Abhirati, ‘they should learn what Immovable Tathagata had done when he had been practicing the Bodhisattva Path before. He had given rise to great vows in the mind to be born in that world.’

Sutra: ‘Furthermore, Sariputra, when Great Bodhisattvas have been practicing Dana Paramita, with it, they will be attuned to roots of virtue. They will make dedications to supreme bodhicitta, and will vow to meet, and be together with, Immovable Tathagata.’

Shakyamuni Buddha spoke of another condition. When Great Bodhisattvas want to practice the Six Paramitas, with one of them – Dana Paramita, ‘they will be attuned to roots of virtue.’ Simply speaking, if one has not been practicing the Six Paramitas, and even if one has taken the Bodhisattva Precepts, this person will never be a Bodhisattva. He or she cannot be attuned to roots of virtue in the practices of the Bodhisattva Path either. Such practitioners just look good on the surface, appearing better than they are. They might say, ‘I have taken the Bodhisattva Precepts’ or ‘I have made vows to be a Bodhisattva.’ Such a saying does not make one as a future Bodhisattva; one must achieve accomplishments in the practices of the Six Paramitas.

‘They will make dedications to supreme bodhicitta.’ Ordinary people make all their dedications to their own desires and to those areas about themselves that – they think – are things of not being good. They have not thought of making dedications to supreme bodhicitta and to Anuttara-Samyak-Sambodhicitta (Supreme Enlightenment). Only if they make such dedications, can they ‘vow to meet, and be together with, Immovable Tathagata.’ It means then their vows can ‘meet’ and be with (encountering or being attuned to), the vows of Immovable Tathagata. Many of you have implored me for the transmission of the Dharma method of Guru Yoga. Do you think after I have transmitted it to you, I will be attuned to you? No, I will not be, unless you are like me, as what having been explained here in the sutra. I am not so great like Immovable Tathagata but at least I have given rise to great vows, vowing that how I should do what are needed. However, have you done that? No, you have not. You have just recited the Dharma text of the Guru Yoga. By only reciting it, you will not be attuned to me, absolutely. Many people think that by reciting it they will be attuned to their guru. No, they will not be. Here, there is a condition mentioned very clearly – ‘They will make dedications to supreme bodhicitta.’ Only in this way, can your vows ‘meet’ and be with the vows of Immovable Tathagata. Now, your learning Buddhism is in a superstitious way. You have followed the methods of non-Buddhist religions; you are not learning Buddhism. This is a way of learning those religions: ‘I will practice the Guru Yoga every day, and then the mind of my guru will be attuned to mine.’ What is this in accordance with? If you chant that mantra in the text, will I be attuned to you? No, I will not be. You need to attain accomplishments. It is not important as to how much you can accomplish; you just need to do your practices. If in every Dharma ritual – no matter what kind – I have performed, and if in each attendance your purpose has been for your own enlightenment or for this or that, you will certainly not be attuned to me or the yidam. When that occurs, you will only obtain some good fortune of the Human and Heaven Realms.

Sutra: ‘Sariputra, with such causes and conditions, they should be born in that world. For such Great Bodhisattvas, when they have been practicing Sila Paramita, even Prajna Paramita, they have also been in the same ways of practicing.’

The ‘Dana Paramita’ mentioned earlier is followed by, and extended with, later parts of paramitas. All of these are included in the Six Paramitas. Even when practicing the Prajna Paramita, the ways of practicing are the same. This means when we practice the Six Paramitas, the practicing of each one of them is not for ourselves, and is not for our own understanding, comprehension, or enlightenment. The so-called Paramita is practicing for gaining acquired wisdom. Only after it has been practiced, can it be combined with primordial wisdom. Then one will attain one’s own enlightenment without imploring it; there is no need to implore for being enlightened at all. However, when you have been practicing the Paramitas, you think of these all the time: ‘I am practicing the Bodhisattva Path. I am practicing the Six Paramitas. The practices of the Six Paramitas will naturally make me implore and obtain enlightenment. Then, since I have attained it, I am a Bodhisattva. As a Bodhisattva, I am capable to benefit sentient beings.’ This is a mind of attachments. If you have such a mind, you will never master your practices on compassion. Without compassion, any Paramita in the Six Paramitas is irrelevant to you.

Do not think that your ‘throwing’ a ‘red envelope’ to me is making an offering to me or giving alms. (Translator’s note: A ‘red envelope’ contains money inside as a gift. It is a Chinese custom to give cash as a gift in a red envelope.) It is not making an offering because you do not do it with compassion; rather, it is done with the sense of almsgiving. It was like what happened yesterday. A disciple of mine came to make an offering to me and she said something very strange. Making an offering was just that – making an offering. She also said, ‘Because it is a Mother’s Day, on behalf of my mother, I am making an offering to you, Rinpoche.’ However, I am not her mother; besides, I am not a female. If it were said that it was a Father’s Day, I could still accept that. It is impossible that I will make a vow suddenly that I want to transform from a man’s form into a woman’s form to liberate sentient beings. I have not made such a vow. Contrarily, this disciple was forcing me to make it. Why did she speak like that? Because she thought that kind of a talk would be quite perfect. It came out as this: ‘I want to help my mother; I am only making an offering to you now because it is a holiday today.’ What did I say in a Refuge Ceremony when you took refuge in me? I said ‘Making offerings Constantly.’ Do you still need to choose a date to do them? Now, it is not knowing what sets of ideas you have learned; maybe it is something like, say, making offerings on a New Year Day. Then, there are different dates for New Year in Tibet, India, Japan, China, or another foreign country. So, in this example, there are five New Year Days. Do not play on gimmicks, okay?

All of you think that you are very amazing. You have lived your lives through New Year holidays or other festivals, and there are 365 days a year. Could it be that you have waited until the New Year Day to make offerings? During the period of 365 days in a year, have you waited until the Mother’s Day to make offerings on that day? These are mundane affairs and what relevance do they have to me? No matter how much I have spoken of or have taught, you have just not gotten those through your head. Why have you not? Because you think you are very smart, very incredible, capable, and have a silver tongue. Have you ever heard my saying this to His Holiness: ‘The Drikung Kyabgon Chetsang, today is Mother’s Day. On behalf of my deceased mother, I am making an offering to you.’? (The attendees answered a no that they have not heard it.) What are your acts based on to play on new gimmicks and show them to me? Then, I will simply pay obeisance to you as a Rinpoche. You still think hard, all the time, on thoughts that are not straight. I have spoken so many things to you, but you still do not handle things in accordance with what have been mentioned in sutras. What you have listened to have not gotten through your head. I am telling you that you are not to speak of anything that is not in sutras. Okay? That disciple was full of nonsense and self-righteousness. She thought that by ways of what she had done, all aspects of the matter had been attended to. Her thoughts were that ‘My mother has been taken care of in that, on Mother’s Day, an offering has been made to Rinpoche in her name, so Rinpoche will be delighted. Also, Rinpoche has been made an offering.’ You do not listen to what I have said to you, and you do not listen either when I have scolded you. Did you think that while you have behaved these ways, I will be attuned to you? You have been seeing how I have demonstrated to you in handling different matters, but you have still done so many nonsensical things. You still feel you are very amazing.

Sutra: ‘Furthermore, Sariputra, Immovable Tathagata’s bright light illuminates universally lands of Buddhas in the trichiliocosm. Will be making vows to be able to see this light in future lifetimes and attain supreme enlightenment. For those who have made such vows, because of having seen the light, they have attained great bodhicitta. Also, they have gotten their bodies’ light filling the world. Sariputra, with such causes and conditions, Bodhisattvas should be born in that land.’

These few sentences describe what Shakyamuni Buddha was speaking of to Sariputra. ‘Immovable Tathagata’s bright light illuminates universally lands of Buddhas in the trichiliocosm.’ This means all those lands will be illuminated by Immovable Tathagata’s light. For all sentient beings in the lands of Buddhas in the trichiliocosm, they have made vows that in future lifetimes – meaning it does not matter if they cannot go to that land in this lifetime – ‘Will be making vows to be able to see this light in future lifetimes and attain supreme enlightenment.’

‘Will be making vows to be able to see this light in future lifetimes and attain supreme enlightenment.’ This light is not seen with the naked eye, nor is the light seen with closed eyes. If there is such a light from Immovable Tathagata that can be seen, it is all nonsense. As mentioned earlier, Bodhisattvas have a ‘heavenly eye.’ What is it used for? It is used to verify the solemnity of all the lands of Buddhas in the ten directions of the Dharma Realm and to let sentient beings know about it. If one does not have a ‘heavenly eye,’ one cannot see this kind of light. The light you have seen is what can be seen with the naked eye, and is from your mind or imagination. For example, some people like to close their eyes when they do sitting-in meditation. With their eyes closed, they will certainly see a light. It is because when eyes are closed for a long time, there will be eye pressure produced, which will make a light appear. This light is also not real.

If the light is truly seen, it is seen with a ‘heavenly eye.’ This means we are to see the Buddha’s light with such an eye. The Buddha’s light continuously and universally illuminates all and has never stopped. Why have we humans been unable to see it? Because humans’ own Dharma eye, a ‘heavenly eye’ and the eye of wisdom have all been sealed. By whom? It is you who have sealed them with your own greed, hatred, ignorance, arrogance, and doubt, so you cannot see the light. The fact that we cannot see it does not indicate that the Buddha’s light is not universally illuminating all. Although we do not see the light, we can train ourselves continuously through the practices of the Tantra in a method’s generation stage, training ourselves to feel and to see this light.

When we have stopped breathing, during seven stages, each having seven days, a total of forty-nine days, in every seven days, there will be a yidam of Buddhas of the Five Directions coming to receive and lead us. All these Buddhas will radiate light. If you do not accept the fact that all Buddhas and Bodhisattvas will radiate light, when you are in the intermediate state (‘bardo’ – after death and before one’s next birth), once having seen such a light you will be scared, and then you will hide, hiding yourself in some other light which is in the same color and makes you feel more comfortable. Hence, when I was chanting the mantra just now, all of you saw and felt that my body shined, appearing very bright. This shine was Buddhas’ and Bodhisattvas’ light. It was to let you get used to such a light when you are alive. Then, after your death, you will be able to accept this light and will not go to a wrong place.

Many people say that they need to remember my appearance. How can you possibly remember how I look? In fact, it is a Buddha’s light coming to receive and lead you at your death. Such a light will change to a Buddha’s appearance that you remember when you are living, like an appearance of Shakyamuni Buddha, that of Amitabha, or of Immovable Buddha. When we practice the Tantra, we will visualize the appearance of the yidam in a method’s generation stage and its completion stage. Why? Because this visualization is to make us remember the yidam’s appearance when we die. It is not because that if we continuously visualize the yidam, we will change ourselves at the end to exactly become the same as the yidam. This is impossible to happen. The visualization is for us to remember how the yidam looks when we are at our death.

If you have not been transmitted the Dharma methods of Action Tantra and Performance Tantra in the Tantra practices, or if you have not mastered practices, you need to remember my appearance. If you do not want to remember it, then remember the look of a Buddha statue. Why are all the Buddha statues of Tibetan Buddhism made in glittering gold color? Why are even the Buddha statues in ‘middle earth’ – China – gilded with gold leaves? The key point is that the light radiated by Buddhas is in gold color. When ordinary sentient beings, who are in the intermediate state after their death, see a light in yellow, they will be scared and go backward. I had a very intensive experience myself on this. Before, on the third day just after I had taken refuge in Exoteric Buddhism, I had a very clear dream. I dreamed that I went to a Buddhist temple, and a statue of Shakyamuni Buddha was on the throne inside. The Buddha radiated a great, bright light, a very dazzling light. When I saw the light, I moved backward as I was in the intermediate state in my dream. The master I took refuge in told me then: ‘Do not be afraid; just go in.’ So, I entered the hall of the temple and made prostrations to the Buddha. After that, I have started learning Buddhism. This means even if you had practiced in your past lifetimes, and if, in this life, you have not taken refuge as a Buddhist and renewed the learning, you will be afraid and step backward when you see the Buddha’s light.

Today, I have expounded Immovable Tathagata’s light. Why have I emphasized it especially? In sutras, Shakyamuni Buddha had spoken of light many times. Obviously, we cannot see it when we are alive, nor can we imitate to produce such a light. Now, no matter how science has advanced, this light cannot be imitated and produced. It is because that this is the light of self-nature or of pure wisdom. It is like we will see that there is a light of a fire in the practices of Vajrayana, but this light is not the fire that is burned. Rather, the light is the light of wisdom, and it has changed to a fire – we feel it as a fire. If you do not respect for your guru while you are living, when the guru sits here, chants mantras, and radiates a light, you will not see it. If you are respectful for your guru, you will see such a light; is it not so? (Everyone who is present answered: Yes, it is.) If you have seen that there is a light radiated from me when I chant mantras, raise your hand. (Many of the attendees raised their hands.)

There are only a few men here who have seen this light. This indicates that men do not believe in the Dharma. You are to wait then; you will not be transmitted Dharmas by me. Why have you not seen the light? Why can some people see it? Everyone is here at the same time or at the same space-time (Translator’s note: It is a term used in physics to describe the relationship between space and time.) There are no differences in your presence. I have not specifically assigned the front seats to major benefactors so that they can see me and the light. I am treating you equally. Then, why have some of you seen the light and some have not? For the latter, it is because that you do not respect your guru. You think, ‘I am here to learn the Dharma; I am here for the learning. You should teach me until I understand what I have been taught. I will keep on practicing until one day you will think that I am very amazing.’ So, with these kinds of thoughts in your mind, you are unable to see the light. If you cannot see it when you are alive, you will be in danger when you die, unless I am still living at that time. Otherwise, no one can save you. Is it that if you insist on seeing such a light, you will see it? No, it is not like that either. You know very clearly too that if you insist upon seeing it, you will not succeed. If you are very concentrated at one time, then you will see it at that time. All the monastics here have not seen the light. Why? Because they are very arrogant. One is more arrogant than the other. The reason for this is that they have come here for listening to the Dharma expounded and understanding it. Then they will do well in their practices. Thus, they have not seen the light. Those who have seen it may have better affinities. We will not discuss that. Nevertheless, this light does exist.

Shakyamuni Buddha mentioned specifically on this matter here. Then, incidentally, I will talk to everyone about it again. Such a light is very important. What is it important about? It is not just for the purpose of our wish to practice. Now, for you to attain supreme enlightenment as mentioned in the sutra and become a Great Bodhisattva, there is quite a high degree of difficulty to achieve in your current life. However, if you remember this section of the sutra, are willing to remember it, and believe what Shakyamuni Buddha had said, then when you are at the time of passing away and have seen a yidam’s light or your guru’s light, you will not be scared, and will follow it. Otherwise, you will go the wrong way. Do not think that if you have recited Amitabha’s name, when you see him appearing, it is he who is coming to receive you. This is because that although those demons cannot show themselves as the appearance of Amitabha, they will radiate a light, which is in the same color as that of Amitabha’s light. For example, Amitabha’s light is very bright, like that of a ruby. Yet, demons can also radiate a softer light which will make you feel less afraid. If you have not trained yourself, while you live, to accept this kind of light from a Buddha or a yidam, you will walk over to that different type of light. Then, you will reincarnate. Hence, I am very worried about my male disciples. There is a high degree of opportunities that they will be in reincarnation because they are all very busy at work.

‘Also, they have gotten their bodies’ light filling the world.’ Bodhisattvas have attained the accomplishment of having a ‘heavenly eye,’ and seen this light. Because of such causes and conditions, they can be born in Abhirati. In other words, if Bodhisattvas have their lives ‘abandoned’ in other lands of Buddhas, but have made vows while being alive that they want to go to the land of a Buddha for Immovable Tathagata, that means they believe absolutely that Immovable Tathagata’s light illuminates universally lands of Buddhas in the trichiliocosm. When the Bodhisattvas are in the intermediate state, they will see this light naturally, and once they see it, they will be born in that land. These are said very simply; putting them into practice is not easy because you do not have a firm determination to be out of reincarnation. So, among these male attendees, there are hardly a few who have seen the light from me. It is because they have not made up their minds to renounce the world of reincarnation. They think that there are still many things they have not done well, many responsibilities needing to finish, or many matters needing to be handled. I have many things to do too, but I have already determined not to reincarnate. Handling matters is just that – dealing with things. The most important thing is about our rebirth. Doing things is just in the law of causes and conditions. If you do not have a determination to renounce reincarnation when you are passing away, thinking it being something having been talked about casually, then you will be unable to ‘go’ to the Pure Land.

Listen to this very clearly, especially you, the monastics here. Do not think, ‘If I learn more about the Dharma, I can be in the Pure Land.’ It will not be this way as you think. These few sentences in the sutra quote are very important. In fact, in the Pure Land School, it has been mentioned that before our death, we can see the Trinity of the Western Paradise coming to receive and lead us. When they come, they are also in a form of a light. What they have shown us are just the appearances of the Trinity of the Western Paradise that we are used to ‘imagine’ while we are living. Then, seeing such appearances, we will follow them. However, they have shown a great, bright light. If you do not accept such a light, thinking that ‘I have only seen the form of Amitabha and that is Amitabha. It is impossible to have a light coming from him.’ Then, you cannot be in the Pure Land. Such a matter is very subtle and wonderful. What kind of a level will the subtlety and wonderfulness be? This question is here because when you are in the intermediate state, you will be very hesitant, and have no assurance at all about your own future, unless you have continuously trained yourself when you are alive. Many people are afraid of this training. They think if they train themselves on it, they will die sooner. No, they will not. They also think, ‘If I am always in such a training, what will I be when I die? Then, will there be no need for me to work on any jobs?’ It will not be in that way either. It is like me that I have done many things but I train myself constantly.

I have been teaching you so many things. All of you, male attendees, have not learned and have not done what you have been taught. You think that if you just come here to make prostrations or listen to the Dharma expounded, that will be fine. The key point is whether you have trained yourself or not after you get home. No, you have not. If that is the case, naturally, you are not attuned to your guru. After learning from Buddhas and Bodhisattvas, your guru has continuously radiated his light of wisdom and compassion. Why have you not felt it? Because you have not determined to renounce the world of reincarnation. You will say, ‘I have that determination though! I have been saying it every day.’ You have been saying it but not in determination. You are only saying it, and you dare not to continue saying it once there is something minor happening to you. You will then be afraid that ‘After I die, what can my wife do? What are to be done to my children? What should this thing be done?’

Many people have said that the Buddha’s light is very amazing. In fact, the most important point about the light is that it is to receive and lead sentient beings. ‘Also, they have gotten their bodies’ light filling the world.’ It has been mentioned very clearly here that if one has not accepted or seen this light, has not acted what Immovable Tathagata had practiced on the vows of Bodhisattvas, and has not determined to renounce reincarnation, this person cannot ‘go’ to ‘that land of a Buddha.’

Sutra: ‘Furthermore, Sariputra, that Immovable Tathagata has been attuned to right equality and right awareness. There are countless and boundless Sravakas and they will think, “I should make vows to have ‘right views.’” After the ‘right views’ have already been arisen, they will do practices as such views entail, and attain the Bodhicitta of the Buddha. When they have attained bodhicitta, there are also countless, innumerable Sravakas like them.’

‘There are countless and boundless Sravakas.’ This means there are many monastics, or Hinayana practitioners surrounding Immovable Tathagata. The number of these practitioners is countless. I can also ‘see’ that the ‘right knowledge’ and the ‘right views’ have been arisen. “I should make vows to have ‘right views.’” This word ‘see’ in the quote does not mean ‘see something.’ (Translator’s note: In Chinese, ‘see’ and ‘views’ or ‘ideas’ are in a same writing form with a same pronunciation.) It refers to ‘views’ in the term “‘right knowledge’ and ‘right views.’” The ‘right views’ is to attain accomplishments in the practices of the Bodhisattva Path or to attain the fruition of a Buddha. In the Eightfold Noble Path, the factors of ‘right knowledge’ and ‘right views’ are very important. Many people think that “views” are to explain the meanings and connotations in sutras, and such explanations are ‘right knowledge’ and ‘right views.’ As a matter of fact, their real meanings are to break away from all reincarnations and to help sentient beings practice to attain the fruition of a Buddha. These deeds are what have been called ‘right views.’ “I should make vows to have ‘right views.’” This means ‘I should make vows for having “right views.”’ It is not making vows to ‘see’ Shakyamuni Buddha. Rather, it is that these Sravakas and Pratyekabuddhas have gotten their ‘right knowledge’ and ‘right views’ arisen. Only after such knowledge and views have been arisen, can a Sravaka ‘attain the Bodhicitta of the Buddha.’ When every Sravaka has attained it, all such Sravakas will also be followed by ‘countless, innumerable Sravakas.’

Sutra: ‘Sariputra, with such causes and conditions, Great Bodhisattvas will obtain the capability to be born in that land of a Buddha.’

There being these vows, those followers, believers, et cetera, ‘with such causes and conditions,’ these ‘Great Bodhisattvas will obtain the capability to be born in that land of a Buddha.’

Sutra: ‘Furthermore, Sariputra, in that land of a Buddha, there are countless and boundless Great Bodhisattvas.’

In the land of a Buddha for Immovable Tathagata, there are many Great Bodhisattvas, and the number of these Bodhisattvas is countless and boundless.

Sutra: ‘I should want to see these Bodhisattvas. I will practice meditation, and should learn their acts and vows at any time.’

This quote means although one has already attained the fruition level of a Bodhisattva, in one’s practicing processes, he or she still puts meditation as the focus of practices. Meditation is not entering a meditative state. Practicing meditation is with ‘a mind without other duties;’ the mind is continuously in a state of meditation when one practices it, and one will not think of other things. It means the person’s mind is ‘fixed’ upon the state of a practice. It is not like what you do when you practice on meditation. Your mind will be set on the state of a practice for less than one minute in the whole day of 24 hours. For the rest of the day, you will think a whole lot of unaccountable, bizarre things.

‘I …. should learn their acts and vows at any time.’ What are the vows to be acted on? One is to act on all Immovable Tathagata’s vows. This is because that if one wants to practice meditation, act, and make vows, one needs to learn all these practices at any time.

Sutra: ‘Gathering with Bodhisattvas everywhere together to learn, to be on the same path of practices, and to possess the mindset of the end-all-be-all – the ultimate goal of such learnings.’

It is to gather with Bodhisattvas in any places and ‘….together to learn, to be on the same path of practices, and to possess the mindset of the end-all-be-all – the ultimate goal of such learnings.’ This is so-called fellow-practitioner, a term referring to someone who is also on a same path of Buddhism. Nowadays, it is popular to call a husband-wife team as ‘fellow practitioners’ if they are both Buddhists. This is nonsense. I do not know who has invented this term about such married couples. The real ‘fellow practitioners’ are those mentioned here in the sutra. Your husband or your wife is not your ‘fellow practitioner.’ What do you practice on? Just say that he or she is your husband or your wife; that will be just fine. The monastics have heard the term before and have used it too. They have asked, “Who is this person? Your ‘fellow practitioner’?” What have they been practicing on then? All of you, the monastics here, have talked like this before. Now, as this is mentioned at this point, you are to be blushed with shame. When you asked that, were the husband and the wife ‘fellow practitioners?’ In the Dharma, the ‘fellow practitioners’ means Bodhisattvas who assemble ‘to learn’ – learning the Dharma. The phrase ‘to be on the same path of practices’ refers to the practices that are on the path of Mahayana; there is no Hinayana here. All have been practicing the same path – the Bodhisattva Path. The meaning of ‘to possess the mindset of the end-all-be-all – the ultimate goal of such learnings’ is that, together, they possess the attitude of reaching the final result – obtaining methods that will get them liberated from birth and death in the end, even helping sentient beings to be liberated from reincarnation. Only these practitioners are called ‘fellow practitioners.’ After this teaching, when you go out, if you still introduce your other half as your ‘fellow practitioner,’ I will drive you out of here. If it is your husband or your wife whom you present to others, just say, ‘This is my husband’ or ‘This is my wife.’ If you still say he or she is your ‘fellow practitioner,’ then, are both of you Bodhisattvas? Have you two been practicing continuously? The answer to either question is a no. Do not slander the Buddha on Buddhist terms.

Many people think that slandering the Buddha is to ‘scold’ or criticize Him. In fact, the misusages of Buddhist terms are also counted as ways of slandering the Buddha. Of course, on such slanders, there are differences in the degree of seriousness. For you, the monastics here, you have spoken about ‘fellow practitioner’ like this before; you need to make repentances in your heart. Do not follow the trends by saying ‘As everyone says it this way, we do the same.’ It is wrong then. Do not use or say the term ‘fellow practitioner’ about married couples. A husband is a husband and a wife is a wife. Either of them is a layman, and has the position of a layman. Do not help the person with the kinds of sayings to make him or her seemingly a great practitioner, unless the person has made vows and started doing practices. Otherwise, they – the husband and the wife – will be arrogant.

Sutra: ‘Vows made should be meeting those who want to seek the great compassion in perfect completion.’

Here it is not about Mahayana; the mention is about good men and good women. These people are good men and good women who, when they are alive, have taken refuge as Buddhists and learned the Dharma and the Ten Meritorious Acts. Some of them have made vows, wishing ‘to seek the great compassion in perfect completion.’ What is ‘the great compassion in perfect completion?’ It can be explained by just a statement, which has been mentioned in the Universal Gate Chapter: ‘gazing at sentient beings with compassion’ by Bodhisattva Avalokiteshvara. This is what ‘the great compassion in perfect completion’ means. What does the phrase ‘gazing at sentient beings with compassion’ refer to? In the eyes of Avalokiteshvara, there are no differentiations in sentient beings – in their being good, bad, tall, short, or high or low in positions. Avalokiteshvara has been liberating them equally with unbiased compassion. So long as compassionate Avalokiteshvara sees sentient beings who are suffering, have affinities with the Bodhisattva, and have implored for help, Avalokiteshvara will certainly save them. The practitioners who are with these kinds of attitudes and behaviors are called ‘those with the great compassion in perfect completion.’

Sutra: ‘….those who want to seek bodhicitta and sramanas, those who renounce the cores of Two Vehicles, those who abide by the true Emptiness, and those who think of and abide by the continuity on all the essence of wisdom of Buddhas and Tathagatas as well as the names of Dharmas and Sanghas. Sariputra, if good men and good women have heard of the names of such various types of Bodhisattvas, they should obtain the capability to be born in that land of a Buddha.’

This quote describes about people with different wishes and acts, like those wanting to seek bodhicitta and monastics, or ‘those who renounce the cores of Two Vehicles,’ meaning the persons abandoning the principles of Sravaka and Pratyekabuddha. There are also ‘those who abide by the true Emptiness.’ If you are one of these people, you are already a practitioner who has abided by the true Emptiness. The phrase ‘on all the essence of wisdom of Buddhas and Tathagatas as well as the names of Dharmas and Sanghas’ means ‘on the names of all Buddhas and the names of all practitioners and Sanghas.’ These words ‘those who think of and abide by the continuity’ indicate that one’s thoughts abide by things having been mentioned. The ‘continuity’ here means there are no breaks.

The term ‘various types’ means when one is alive, one has remembered and heard of Buddhist terms, names of Buddhas, Dharmas, and Sanghas, and the appearances of practitioners. The person ‘should obtain the capability to be born in that land of a Buddha.’ What do these few sentences in the quote mean? If you have not achieved attainment in being a Great Bodhisattva, you have made vows though. The first vow is to meet ‘those who want to seek the great compassion in perfect completion.’ The second condition is meeting ‘those who want to seek bodhicitta and sramanas.’ The next condition is to meet ‘those who renounce the cores of Two Vehicles,’ meaning you will not seek the principles of Sravaka and Pratyekabuddha. Then, the vow is meeting ‘those who abide by the true Emptiness.’ On the term about ‘the great compassion in perfect completion,’ there is another one who can be represented in such a case and that is Bodhisattva Ksitigarbha, who had said, ‘I vow that I will not attain Buddhahood unless and until all of the hells are empty.’ He is exactly one with ‘the great compassion in perfect completion.’ Bodhisattvas have no fear. What does this statement mean? It means for sentient beings, Bodhisattvas have no fear in their minds on all hindrances, suffering or miseries. They only move forward courageously, and do their practices to benefit sentient beings.

Thus, if one has fear about one’s practices on the Bodhisattva Path, what is the fear? One might think, ‘I will not do it first; I want to live my life.’ This is having fear. Then, such ‘great compassion in perfect completion’ will not appear. There is a phrase ‘want to seek bodhicitta’ in the quote. With compassion in the mind, having bodhicitta will follow; you will not need to seek it. For ‘those who want to seek bodhicitta and sramanas,’ it means as one has not been ordained in this life, one wishes to be a monastic in next life.

For the words ‘those who abide by the true Emptiness,’ they are not likely for you to become one of those people, meaning your mind is not likely to abide by the true Emptiness. The true Emptiness is not what you think that the void is Emptiness, and it is not that all causes and conditions are Emptiness either. Rather, it is that all your behaviors, spoken languages, or thoughts function in Emptiness. In a term you can understand, it is ‘causal conditions arise and cease to exist.’ If you can understand that the phrase means Emptiness, your affliction will naturally be reduced. Once that happens, your Dharma essence, wisdom, and primordial wisdom will gradually and naturally be revealed. If you do not understand ‘abide by the true Emptiness,’ and just talk or discuss about Emptiness, or explain it in words, you are not one of ‘those who abide by the true Emptiness.’

It is just like when I conducted a retreat in 2007 at the Lapchi Snow Mountain in Nepal. At the end of my practices there, I entered the state of Emptiness, and abided by it. I myself ‘saw’ that sentient beings in the Six Realms are suffering in reincarnation. This ‘sight’ was not from my imagination, nor was it affected. When you have entered the state of the true Emptiness, all things occurring from the law of causes and conditions or various changes happening in the mundane world move in front of you like animations. You do not need to think. The appearances of these phenomena will not make you feel that your own mind is in motion because you are in the state of Emptiness.

To put it simply, it is like an example I have often mentioned. You sit in a car and the car is moving. You then see images or sceneries on the sides of the car moving constantly. However, do you move? No, you do not. It is just the car that is moving. As it moves, things that you see outside of the car seem moving too but you yourself do not move. The definition of Emptiness is almost like what is described in this example. Nevertheless, the meanings of Emptiness and that of the example are not completely the same; they are close though. It is that your mind is not in motion. Things beside you move; it is only those things that move but you do not. Because you do not move, only then can your mind abide by Emptiness. Your mind will change just by affinities.

Before, when I was in a meditation, I spoke of these few sentences: ‘There is no arising of one Dharma, nor is there ceasing to exist of a Dharma. The arising of Dharmas is from the motions of the mind.’ This means the arising and the ceasing of Dharmas are relevant to the motions of your mind. If you mind is not in motion, you will not ‘see’ the arising or the ceasing of Dharmas. Only when your mind is in motion, can you ‘see’ those phenomena. What is the state of a mind that is motionless? It is the state of Emptiness. I have added this sentence at the end of that quote: ‘Attaining the true Emptiness in the mind will attain the fruition of a Buddha.’ Only when one attains and enters the state of true Emptiness, can one attain and ‘see’ the fruition of a Buddha; it is not attaining Buddhahood. If Bodhisattvas and the Buddha have not abided by the true Emptiness, they can never have ways to help a great, infinite number of, and boundless, sentient beings. It is just like that now I have been practicing the Bodhisattva Path. I am one person doing it so my power gained is limited, unless I have attained the fruition level of a Great Bodhisattva or the fruition of a Buddha who have attained realization in Emptiness. Only in that way, can my power fill the void. It will be like Immovable Tathagata’s or Shakyamuni Buddha’s light illuminating and filling sentient beings. It will also be like Avalokiteshvara’s compassionate light having continuously radiated and benefited a vast number of sentient beings.

If one is not in the state of Emptiness, such a light will not appear. Why will some people see me radiating a light when I chant mantras? Because I chant them in the state of Emptiness. The purpose of doing the chant is not to get something for myself or to change some things to make them become some things else. Rather, it is just that I chant mantras in law of causes and conditions with my mind not in motion. When it is motionless, the light of wisdom will appear naturally. Once such a light is revealed, I will then be able to bless all sentient beings. If mantras have just been chanted by ordinary people, what they will get at most is like what Bodhisattva Ksitigarbha said in a sutra. If you have continuously recited the sacred name of Bodhisattva Ksitigarbha 10,000 times a day for one year, ghosts and deities around will come to protect you. However, your recitation does not help them.

Hence, there is a phrase that ‘the mind is to abide by the true Emptiness.’ The definitions of the words ‘true’ and ‘Emptiness’ and their combination as a term can be explained in the following way. It is the so-called true-Emptiness-being-wonderful-existence. This means the true Emptiness is ‘existence’ and ‘existence’ is ‘Emptiness.’ There are no differences between ‘Emptiness’ and ‘existence.’ It is not that they are separated with ‘Emptiness’ being on this side and ‘existence’ being on the other side. It is not that there is ‘Emptiness’ first and then there is ‘existence’ later either, nor is it the other way round that ‘existence’ ‘comes’ first before ‘Emptiness’ does. If there is this kind of thinking, it is a dichotomy. The true Emptiness is that a mind is completely motionless. To you, the state that a mind being motionless is something that you cannot realize or understand at all. Nevertheless, in Esoteric Buddhism, there are many Dharma methods that can get our mind entering the state of being motionless in a split second, while we are at the highest level of our practices. However, I absolutely will not transmit these methods to you. Why not? You cannot even see my light radiating. How can it be possible that I give you these transmissions?

The phrase ‘….have heard of the names of such various types of Bodhisattvas’ means these sentient beings, the good men and the good women, are still attached, in their minds, to such names and appearances of Bodhisattvas. Yet, this does not represent that they are wrong. It is because that before they have attained the fruition of a Buddha or achieved attainment in being a Great Bodhisattva, they will have attachments. It is just like that now we are still attached to Amitabha. Is this a type of attachment? Yes, it is. Say, we are attached to a verse of a mantra, is this also a kind of attachment? Yes, it is. Do these attachments belong to ‘forms?’ Yes, they do. However, such types of attachments are better than other things that we are attached to. For example, if a woman thinks, ‘I am attached to the thought that I must marry him.’ Such an attachment will make her miserable. If one is attached to the idea that ‘I must get promoted and get rich.’ This attachment will not be good. Nevertheless, because of the compassion of the Buddha and Bodhisattvas, expedient Dharma methods had been set up by them to get us attached to some good things, and only then did they create Immovable Tathagata, Amitabha, Avalokiteshvara, and Bodhisattva Ksitigarbha. As everyone is attached to one thing, making you hold on to any one of them is a good thing. An attachment like this will not let you fall into the Three Evil Realms, and will transform your mind into goodness.

Sutra: ‘Not to mention that one has been attuned to roots of virtue with Prajna Paramita. The person has made a dedication to Immovable Tathagata who has been attuned to right equality and right awareness. Sariputra, with such causes and conditions, this person will be born absolutely in that land of a Buddha.’

If one has mastered all practices and achieved accomplishment in Prajna Paramita, has been attuned to roots of virtue, and ‘made a dedication to Immovable Tathagata who has been attuned to right equality and right awareness,’ with such a dedication not being made to oneself, then, with all causes and conditions mentioned earlier having been accomplished, ‘this person will be born absolutely’ in Abhirati.

Sutra: ‘Furthermore, Sariputra, if Great Bodhisattvas who have made vows to be born in that land of a Buddha, while in the countless worlds of the East, Buddhas and Tathagatas have been speaking of the subtle, wonderful Dharma, these Bodhisattvas and Sravakas should put such images in front of them and recollect this anytime, “I should make vows to attain bodhicitta and speak of the subtle, wonderful Dharma, and Sravakas and I will all be like that Buddha.”’

Shakyamuni Buddha had continuously taught us how to be reborn in Abhirati. This means we need to put the image or the thangka of Immovable Tathagata in front of us with every thought of him in our mind. ‘I should make vows to attain bodhicitta and speak of the subtle, wonderful Dharma, and Sravakas and I will all be like that Buddha.’ We are to visualize sentient beings, including Sravakas, who will all be like Immovable Tathagata.

Sutra: ‘Sariputra, these Bodhisattvas should practice three types of “recollecting roots of virtue anytime,” as making vows to learn together equally with all sentient beings, and dedicating such roots of virtue to Supreme Enlightenment.’

All Bodhisattvas ‘should practice three types of “recollecting roots of virtue anytime.”’ When Bodhisattvas want to do these three kinds of practices, they are not to think about them casually, not to think of them only after there being opportunities, or while having the idea that ‘I want to think of them.’ Rather, one needs to go along with such thoughts in practicing roots of virtue, and the three types of ‘recollecting roots of virtue anytime’ are these: all sentient beings are equal; they practice and learn together; they dedicate ‘such roots of virtue to Supreme Enlightenment.’

Sutra: ‘Sariputra, such Bodhisattvas have made dedications of roots of virtue which are limitless and countless.’

Shakyamuni Buddha told us not to worry that dedications we have made are not useful to us; we are not to worry either that after making dedications we will have nothing. It is mentioned here that if Bodhisattvas ‘have made dedications of roots of virtue’ these ways, roots of virtue will be ‘limitless and countless,’ and no matter how many dedications are made, there will always be roots of virtue existing.

Sutra: ‘If all sentient beings hold, individually, a container with a size as the void, they say this, “Distribute those ‘real men’s’ roots of virtue to me.”’

If all sentient beings in the Six Realms hold, individually, a container which can contain as many things as the void can, they say this, ‘Real men (referring to those who have been practicing the Bodhisattva Path), distribute your roots of virtue to me, okay?’

Sutra: ‘Sariputra, if there are forms or appearances in such roots of virtue, they are given to sentient beings with their containers filling up, and each sentient being holds a container and leaves. Those roots of virtue are also inexhaustible. It is because they have been dedicated to Supreme Enlightenment, are limitless and countless, and cannot be moved and transformed.’

‘Sariputra, if there are forms or appearances in such roots of virtue, they are given to sentient beings with their containers filling up, and each sentient being holds a container and leaves. Those roots of virtue are also inexhaustible.’ Hence, making dedications is very important. Some people say, ‘I will make dedications to my son, or to someone.’ Of course, we cannot say that they are wrong as people certainly have such a concept about making dedications. Some might say, ‘I have made dedications to myself so that I can marry a good husband.’ Or, ‘I have made dedications to my husband so that he can learn Buddhism along with me; my dedications made have been to this, or to that.’ These are not making dedications; these are curses. You scold people by making curses on them. Look at the meaning of ‘dedication’ clearly, and it is ‘give.’ Do you give things to others? If you say, ‘I will make dedications to my husband or my daughter, making him get promoted or letting her pass examinations,’ are these giving? You will think, ‘Yes, they are! My daughter will be given merits and as she has them, she will pass examinations.’ Or, ‘I will dedicate the merits, from my reciting of the Buddha’s name or chanting of mantras, to my husband so he will get promoted, and then I can live a good life.’ These are all your desires. If you make your dedications these ways, there will be no roots of virtue from such dedications. The more roots of virtue that have been used, the less of them there will be.

However, in accordance with what Shakyamuni Buddha had spoken of about practicing, dedications are made to Supreme Enlightenment. Even if all sentient beings bring something to contain things that they want from you and you give them these things, or all things you have, you will still have the things you have given away and they will be inexhaustible too. All of you think clearly. It is like what I do during retreats I have conducted. After I have finished each part of the practice, I will recite, ‘I am making dedications of all the merits from my practice today to my gurus.’ I recite ‘all the merits!’ How about you? You will think, ‘Playing a joke like this! Making an offering to my guru? The guru does his own practices, and I do my own.’ Thus, these smart men here have not been able to see my light; the reason is that they have done their own practices. Another explanation is that their eyes have started not being good. Have your eyes examined attentively then. The problem could be near-sightedness or astigmatism; any issues about eyes might come out. You have been working hard for your families and it must be toilsome. There are nothings that can be done to help you on that. I will pity you and let you find good eye doctors who can examine or treat your eyes.

Shakyamuni Buddha rarely spoke of what would happen after roots of virtue had been dedicated. Has this been mentioned in other sutras? (Translator’s note: Rinpoche asked a monastic this question.) (A monastic who has been ordained a little over 30 years answered: ‘This has not been spoken of in other sutras; I have not read it before. The female monastics here have also said that they have not read it before.’) So, it is not known that in which lifetime you had practiced and gained a little good fortune which let you hear of the subject in this life. Is there a copy of the Buddhist Canon in your temple? (Translator’s note: Rinpoche asked a male monastic the question.) (The male ordained disciple answered: ‘Yes, there is that sutra there but I have never read it – I do not have good fortune.’) Among the female monastics present, only one raised her hand. You have been ordained in vain. You do not even have a copy of the Buddhist Canon in your temples. I have many copies of it. Then, this demonstrates that you do not have affinities. The only affinity you have is that you have implored Avalokiteshvara for enlightenment. Hence, today, you are sent to this Center to get scolded by me. Avalokiteshvara still takes care of you in that you have not practiced wrong. Obviously, this sutra is open to the public and can be read by everyone. Why have you not read it? This is very strange.

It has been spoken of very clearly today that you do not need to worry you will not have roots of virtue anymore once you have made dedications of them. The more such dedications you make, the more roots of virtue you will have. It is like me; now I have practiced every day. When I ‘see’ there being so many sentient beings out there, I will sometimes think that only the Buddha has such a capability to know clearly and exactly how many sentient beings there are in the universe. This number of the count about sentient beings is unimaginable to humans. Why did Avalokiteshvara shed tears? Why is there a Thousand-Armed-and-Thousand-Eyed Avalokiteshvara? Just now when I chanted the Great Six-Syllable Mantra, I ‘saw’ this Avalokiteshvara with a thousand arms. How many sentient beings are there? It is not possible to get them all liberated. Here Shakyamuni Buddha emphasized specifically that when so many sentient beings hold, individually, a container, and ask you to give them things; you give them all you have. After you have done that, you will still have the things you have given away. The more you give, the more you will have. This is said again: The more you give, the more you will have.

You make dedications to someone or some people all the time. These are not dedications; they are curses. Only what had been spoken of by Shakyamuni Buddha mean dedications. I have expounded the Ratnakuta Sutra for almost two years now. Are there mentions in it about making dedications to one’s children? No, these types of dedications are not mentioned. You can implore the Buddha and Bodhisattvas to bless and protect the children. Whether the Buddha and Bodhisattvas will be attuned to your supplication is another matter. You can implore your guru for help. Maybe the guru ‘wakes’ suddenly one day, and he might say, ‘Okay! I will help you a little.’ If I am ‘in sleep,’ I will ignore you.

It is stated very clearly here that our roots of virtue are to be given to sentient beings. Why will they get our roots of virtue? It is like when I practice the method of Dharma Protector Achi, the yidam is a ‘military’ one – a wrathful yidam. In that Dharma text, this has been mentioned: ‘Dharma Protector Achi, bestow your merits on me.’ Why will those merits be bestowed upon me? Because I want to help sentient beings. Without the merits of this yidam, how can I help sentient beings? As the yidam of the method of Dharma Protector Achi you have been practicing on is a ‘civil’ one – a peaceful yidam – there is no such a statement in the related Dharma text. In that of the method with the yidam being a wrathful one, there are these words written: bestow your merits on me. It is not that I am greedy for the merits of this yidam. I just need to do so many things, and without the merits of Dharma Protector Achi, how can I handle these matters? You are weird or bizarre; there are all kinds of people here, including strange ones who cannot even be described.

There was a believer who came yesterday, seeking an audience with me. She said to me, ‘I was divorced last year. Now I do not know how to live my life. Rinpoche, will you tell me how I can die sooner?’ I then instructed a monastic to talk to her. (The monastic gave this report: ‘I told her that being divorced is not a big deal. Nowadays many people are divorced. She did not need to look for troubles for herself. Her divorce was part of her causes and conditions. If she just accepted that, she would be fine. I asked her to read Happiness and Suffering, written by Rinchen Dorjee Rinpoche, after she got home.’) (Rinpoche then expounded the subject and spoke to the monastic.) You have not learned what you have been taught. You did not tell her that in Buddhism, suicide and killing people are opposed absolutely. When she came yesterday, she wanted me to kill someone by asking me her question. Could you not say about these? (The monastic then answered: ‘Yes, I did tell her that you have taught us that one cannot commit suicide. After one has died from killing oneself, the consciousness of the deceased will repeat the act of suicide continuously, and will be in a very painful state.’)

It is very toilsome to propagate the Dharma in modern society. The person doing such a hard work will be ‘dragged down into the water’ – gotten into troubles – inadvertently. It is equivalent to the situation that now I have been ‘dragged down’ by you ‘into the water.’ Every one of you thinks of your own affairs constantly. I do not oppose that. However, for what have been mentioned in sutras, you really need to accept them, or listen to them expounded, and get them through your head.

In the previous quote, there is a phrase that ‘It is because they…. are limitless and countless, and cannot be moved and transformed.’ When you hear these words, you will be delighted. Although we give our roots of virtue to others continuously, such roots of virtue ‘cannot be moved and transformed.’ What are yours will still be yours in the end. Why is that? It is because that without roots of virtue, how can one do practices? How can one become a Bodhisattva? How can one help sentient beings? Roots of virtue ‘cannot be moved and transformed.’ Even though we say ‘give,’ in fact, such ‘roots’ are ‘grown’ in us; there are large ones and small ones. My largest root of virtue still exists. I have only given you the small ones, but they will be grown again in me. Do not be afraid to give away your root of virtue.

It is mentioned very clearly here that so long as you have made dedications of root of virtue to Supreme Enlightenment, the root of virtue will be limitless and countless. The more you practice, the more you will have them, and they ‘cannot be moved and transformed.’ For example, before, some people were superstitious and said, ‘I want my life span decreased so that my mom can live a few more years.’ This is an impossible thing to happen. It is equivalent to the situation that it is also impossible for me to move and transform all my roots of virtue to you. However, I can give them to you; how many of them can you take then? Very little. Yet, the more I give, the more my roots of virtue will be grown in me. Again, do not be afraid to give your roots of virtue to other people.

Sutra: ‘Sariputra, the accomplishments of those three types of “recollecting roots of virtue anytime” have been dedicated to all kinds of wisdoms. The Three Jewels will be transformed along with these roots of virtue. Sariputra, if there are Bodhisattvas who have attained accomplishments in these roots of virtue, they should know that they will not fall into all Evil Realms, and they will be able to destroy and subdue Mara-papiyan and demons. These Bodhisattvas will be born in any land of a Buddha wherever they like. Even in the South, West, North and intermediate directions including the zenith and nadir, it will also be the same that the Bodhisattvas will obtain the capability to be born in wherever they wish.’

You need to make dedications continuously, and only then can various, different kinds of wisdoms be generated. Once you have obtained these roots of virtue, the Dharma will be transformed and moved along with you. Shakyamuni Buddha said that ‘if there are Bodhisattvas who have attained accomplishments in these roots of virtue, they should know that they will not fall into….Evil Realms.’ If you have practiced this Dharma method of making dedications, besides being able to born in Abhirati, you will not fall into the Three Evil Realms, and you ‘will be able to destroy and subdue Mara-papiyan and demons.’ ‘Even in the South, West, North and intermediate directions including the zenith and nadir, it will also be the same.’ So long as you have made vows, you can ‘go’ to – be born in – any places you want.

Sutra: ‘Thus, Great Bodhisattvas should accumulate and gather such acts of “recollecting roots of virtue anytime.”’

Hence, we are reminded that we ‘should accumulate and gather such acts of “recollecting roots of virtue anytime.’ It means we are to do the practices continuously without stopping. However, it is very easy for you to stop doing them. When you think that things you have implored for are getting a little better, you stop doing these practices. Or, if you consider that you cannot do what you have implored for, you stop the practices too. When you have enough of roots of virtue, all things can be transformed, and they will not become some things that are not good. Even if things that are not good have occurred, they are the manifestations of your own causes and effects too, but such karmic retributions will be lessened. There is a specific difference between the Dharma and other religions. In other religions, the ‘giving’ is relied on their Lords – they are the ones to ‘give.’ In the Dharma, the ‘giving’ is relied on oneself – he or she is to do the act. You do the acts of ‘giving’ in accordance with what have been taught by Buddhas, Bodhisattvas, and your guru. You have listened to their teachings and acted on them. Then, after you have done the deeds, you will obtain accomplishments, which cannot be taken away from you by anyone.

If I had not accumulated and gathered so many roots of virtue in my past lifetimes, I would not have been like this in this lifetime. I have already been reincarnated – being dead and then born again – but these roots of virtue have not left me; they are still with me. If I do not have them, as I am of Han ethnicity, have only started learning Buddhism in my 30s, and am not even a monastic, what are my capabilities based on that today I can ascend the Dharma throne to speak of the Dharma? It is not because that I am eloquent; I am only a graduate of a Senior High School. It is not because of my handsome look either. The definition about handsomeness is ‘each flower’s appearance is different to each eye,’ meaning ‘beauty is in the eye of the beholder.’ It is like that you think that man is handsome but I do not think so; or, you think that woman is beautiful but to me, she is not. How have my capabilities come from? They are from my roots of virtue. I believe that I have been accumulating them through lifetime after lifetime. Otherwise, it will be impossible for me to be in the Dharma throne now. Having a Buddhist monastery constructed is one thing; however, having a Grand Puja held is another. I dare say that for organizing a Grand Puja for a little over 20,000 attendees in Taiwan, it was easy to find many people to attend but it was not easy to have no incidents occurring during the process of the puja performed.

(Rinpoche asked an ordained disciple – who has been a monastic for many years – if this is correct. The monastic answered. ‘Yes, it is correct because Rinpoche possesses roots of virtue, has done actual practices and attained true realization.’ Then, Rinpoche asked the monastic again why in other grand pujas, held by other practitioners, the processes of the performances had not been gone through so smoothly like those Grand Pujas presided over by Rinpoche. The disciple answered that it was because that the difference was relevant to doing practices and attaining realization.)

This is because I have accumulated so many roots of virtue through lifetime after lifetime. There were that many sentient beings attending these pujas. Although they had no affinities with me, why did they come? It is exactly because that all the Dharma methods I practiced in accumulated past lifetimes are to help all sentient beings whether they are having, or not having, affinities with me. I will not focus my help on a certain group of people. Of course, as you are my disciples, every day, I think of helping you to be reborn in the Western World of Utmost Bliss. Nevertheless, I think the same for all sentient beings too.

Only when these roots of virtue have been accumulated, will there be ways and opportunities to carry out Buddhist activities. For these activities, we do not depend on promotions and advertisements, especially as I am not a monastic. I am not self-satisfied either, thinking that I have done very well on deeds. Rather, I need to be even more prudent and accumulate roots of virtue even more. As there are more and more sentient beings existing, how can I help them if I do not have enough of roots of virtue? So, there is a phrase in the quote, ‘should accumulate and gather such acts of “recollecting roots of virtue anytime,’ and there is no stopping in doing the acts. This applies especially to you, the monastics here. Remember this concept. Do not think that after I have taught you a Dharma method, and after you have practiced it, you are done with it and then stop doing any more practices on it. His Holiness has taught me many Dharma methods too. Once I have practiced them, I do not stop doing the practices. Instead, I keep on doing them continuously and unceasingly every day without stop. These roots of virtue can only be accumulated this way.

Sutra: ‘It is because that after they have done the accumulation and the gathering, they should dedicate roots of virtue to Immovable Tathagata, and then Great Bodhisattvas will obtain the capability to be born in that land of a Buddha. Furthermore, Sariputra, in the land of a Buddha for Immovable Tathagata, there are merits with immense solemnity. In countless lands of Buddhas, there are no such merits. Thus, Great Bodhisattvas should give rise to this aspiration: “With these roots of virtue, I will make vows that I should see that land, and should embrace that land with solemnity. I will also make vows that I should see those Bodhisattvas.”’

There are so many roots of virtue having been accumulated and gathered, and they have also been dedicated to Immovable Tathagata. Hence, ‘Great Bodhisattvas will obtain the capability to be born in that land of a Buddha.’ Shakyamuni Buddha said it very clearly that ‘in the land of a Buddha for Immovable Tathagata, there are merits with immense solemnity.’ There are no such merits in many lands of Buddhas. You need to make vows. Even if you have done so in this life but you cannot be in that land, you can be in the Land of Amitabha first. However, because you have made vows to be in the land of Immovable Tathagata, you still can ‘go’ there from the land of Amitabha. It does not matter if you have not mastered these requirements, mentioned in the sutra, in this life. There is a reason that Buddhas in the ten directions have an appearance with a broad and long tongue to praise Amitabha. It is because the practicing requirements in the land of Amitabha are a bit simpler compared with those requirements described in the sutra here.

The reason that we have been promoting Amitabha continuously is not because the land of Amitabha is more solemn than Abhirati; rather, it is because the requirements in practices in the land of Amitabha are a little simpler. If you want to ‘go’ to Abhirati, currently, you have not met the requirements yet. Nevertheless, now you can make vows to be there. Once you have achieved accomplishments in the land of Amitabha, from there you will be able to ‘go’ to Abhirati. If you want to know whether Abhirati is the same as what Shakyamuni Buddha spoke of, then you can be in that land.

Nowadays, in Tibetan Buddhism, although the Dharma methods for practicing the Dharmas of Immovable Tathagata still exist, there are not many people practicing them. This is because that in accordance with what have been mentioned in sutras, there are really not many people who have such a root capacity or have roots of virtue ‘grown deep’ in them. So, even though we have not possessed the requirements from our practices to be guaranteed being reborn in Abhirati, we can make a vow to be reborn in the Western World of Utmost Bliss first. We are to remember to make this vow when we are alive. Do this every day, and then we will certainly ‘go’ there one day.”

Rinpoche led the attendees in the Dharma Protector Achi ritual and dedication prayer. After these had been completed, Rinpoche continued the teachings.

“In the Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss that I just recited, there are two phrases that everyone is to pay attention to. The first one is ‘I and others, starting from the moment of our death.’ It means, at the time of death, one is to make a vow for oneself and help others make a vow too. The words, ‘starting from the moment’ refers to ‘starting now,’ and in words of ‘from the moment of our death,’ ‘the moment’ means ‘immediately.’ After one’s death, one is not to wait for seven stages, each having seven days, a total of 49 days. Those who have practiced well will see a Buddha coming to receive and lead them right before they stop breathing. For those who have not done well on their practices, they will be received and led by a Buddha after they pass away. The second phrase to watch out for is ‘have already made this vow.’ ‘Making this vow’ does not mean talking about it casually. It is certain that this vow surely exists in one’s mind. Do not worry that because you have made this vow, you will die sooner, will get ordained, will be unable to get married, or will have no job, no career, no money, or no wife, and so forth. Do not worry about these because they have not been written in the Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss. What has been mentioned in it is only making a vow to ‘go’ there.

If you make this vow, all Buddhas and Bodhisattvas in the ten directions will come to protect you and get all your hindrances eliminated before you die. Hence, if one has really practiced in accordance with methods that have been taught in sutras and by one’s guru, it is impossible that this person will still go through so much suffering when he or she passes away. If there is suffering, the reason is that one has not practiced; the person only has a little good fortune remaining. That will just get his or her guru’s help – if the guru is still living at the time – and get liberated by the guru. If you have been aspired to do your practices, how can there be hindrances for you? What kinds of hindrances are they? For example, when you are moved to an intensive care unit or before you die, all your friends and relatives will come to take care of you, et cetera. Now, there is the pandemic, and in an unexpected way, it is good. This is because that one can die alone in the intensive care ward as nowadays people cannot be allowed going into hospitals. How good the matter is when one can die alone with no disturbances.

Do not think that now you have many things or many family members, so there will be many people surrounding you when you die. Such circumstances will all be hindrances to you. In the term ‘achieving attainments without hindrances,’ there might be situations which are good, or not good. If people who do not have good affinities with you, they will leave you; they will not hinder you on your practices to be reborn in the World of Utmost Bliss. For those who have good affinities with you, they will not hinder you, naturally. Hindering you is a very easy thing to do. There is no need to say lots of things to you. So long as something, which you do not like while alive, is done, this act will make you unable to pass away. It can happen very easily, and there is no need to be complicated about it.

If one knows in advance about the time of one’s own death, this indicates that one is a person who has already let go of everything. Then, such a person can arrange many things before he or she dies lest the current family members or later generations will grab these things from one another or fight among them to get these things. If you know the time of your death before it happens, you can implore Buddhas, Bodhisattvas, and your guru to help you eliminate hindrances. Be sure that you do not have the sense of arrogance in your mind, thinking that you have recited a Buddha’s name or sutras, or chanted mantras many times, therefore, your hindrances will naturally be eliminated. You still need to implore Buddhas, Bodhisattvas, and your guru for help to make yourself free of hindrances. This is because that you do not know how much negative karma you have committed through lifetime after lifetime. Only the Buddha knows. Perhaps, there is a kind of negative karma which you have not been clear about in this life, and suddenly, this karma becomes manifest, hindering you at the time before you die.

Some people came to seek audiences with me and said that their mothers were ill. They asked me what they should do. After I had blessed their mothers, I instructed these people to do grand prostrations. Once they had made the prostrations, their mothers passed away. This is exactly what the term, ‘without hindrances,’ means. Someone said that I had helped him save lots of medical expenses. However, it is not known where that saved money had gone to. It was just a talk by that person. We humans need to be grateful. Do not use the compassion of the Buddha, Bodhisattvas, and your guru to attain your desires. Such acts will create great hindrances for your future practices. Your guru can help you on some matters but he cannot fulfill your wishes continuously; that is something impossible to happen. If you keep on using your guru, thinking that all your things need the guru’s help to handle and to solve, you will have many problems occurring in your practices in the future.

Of course, some people do not care for problems they will encounter in their practices. Nevertheless, having these kinds of problems will demonstrate that there will certainly be hindrances when such a person passing away. The situation will be that when everything has obviously been arranged, then suddenly, there is a hindrance appearing on something. Thus, today, everyone’s mind in learning Buddhism is really very important. Do not think all the time that making prostrations means getting blessings and protection. There is nothing to say against this type of mindset if believers have it. Yet, if you are a disciple, you should not have this mindset. If you still have it, all the subjects mentioned in sutras are irrelevant to you.

Every one of you, conduct yourself well. The world is getting more and more chaotic as more and more unpredictable things have occurred. What happen every day are not some things we can predict. This is because that sentient beings have changed their minds too quickly and their karma has been getting heavier and heavier. So, in the Age of Dharma Decline, when we still have these causes and conditions and are still able to learn the Dharma, we are not to give up this last opportunity in this life to learn. Once you give up this chance, and if you want to come back to implore me for re-joining the process of the learning, it will be very difficult; it is not that I will not give you the permission. Many people consider that it is all right if they give up this chance to learn, thinking that they will wait until the time that I am soft-hearted, or until the time when they have done all things that they need to do well first. Then they will come back to implore me for another chance. Even if I promise you to let you come back, it does not indicate that you will be able to practice in this life. The reason is that you have already given it up previously! Before, you gave up the Three Jewels or your guru, and after your desires had been attained you came back to implore me to give you a chance one more time. You think that this Center is still better than other places. However, such an arising of conditions is not a good one, and you will let yourself produce many hindrances.

Maybe someone will feel that it does not matter where to learn the Dharma. If one cannot get into this place, there is another Buddhist center that one can go to and implore for joining-in. Of course, one can do that. It is not that one cannot choose such a place. Nevertheless, hindrances are produced by yourself. In the processes of my learning Buddhism, I had only one master when I had been learning Exoteric Buddhism; then, I have only one guru when I have been learning Tantra. I have not meddled in other learning methods in terms of teachers or places. Rather, I have been learning the Dharma and doing my practices continuously, and only then can I have a little bit of merits today to help sentient beings. You have been doing your own practices. Such a process should be much simpler, but why is it still complicated? Because you still think of yourself.

A while ago, a female disciple of mine tested positive on COVID-19. She was almost 80 years old. She had a slight illness and was reluctant to spend money to see a doctor of Chinese medicine so she went to a hospital to get her condition checked. In there, she tested positive on COVID-19. This was not an issue about whether she was lucky or unlucky, or about whether she had been blessed and protected by Bodhisattvas. This was something about her stinginess. She thought she could pay the hospital with National Health Insurance premiums provided by the government; if she went to a Chinese-medicine clinic for a treatment, she would need to pay the clinic out of pocket. Now, all of you know the situations in hospitals because of this pandemic.

(Rinpoche named Doctor-disciple Xie of western medicine and asked him if it is more dangerous in hospitals for testing positive on a disease. This doctor-disciple answered: ‘Yes. Hospitals are sources for the spread of an infectious disease.’)

This disciple tested positive on COVID-19 because she wanted to save such a small amount of money. It was a good thing for her that Bodhisattvas were blessing and protecting her in that her illness was only mild; as it was not in a moderate-to-severe condition, she did not need to be in the intensive care unit. These were troubles that she had been ‘looking for’ and had been made by herself too. Some people have good fortune that they have not been infected by whatever means. It is like Disciple Zhu – he was lucky. In his son’s school, a classmate sitting next to his son tested positive on COVID-19, but his son was all right, and the kid was only included in the list of people needing to be observed about their physical conditions within a short time because they had been close to those having been tested positive. Then, recently, Disciple Zhu’s closest law clerk tested positive too. This disciple was fine. He was not infected even though he had been in contact with his law clerk every day. This is precisely because Disciple Zhu has been scolded by me all the time. No matter how I have scolded him, he still does not get angry.

For you, you all have your own thoughts. About the disciple I just mentioned, she could have obviously avoided this kind of matter. It was an illness that could be treated by spending a little bit over NT$1,000, or a few hundred NT dollars, to get some Chinese medicine in a Chinese-medicine clinic. She did not necessarily need to go to my clinic though. Yet, contrarily, she did not want to take such medicine; rather, she wanted to go a hospital in order to save money by paying the hospital with her health insurance card. What was this saved money for? Now, she tested positive on COVID-19. What money she will spend is not just the money having been saved from not taking Chinese medicine. She will still need to spend much money later to buy and eat nutritious food in order to recover her health.

Some disciples here tested positive on COVID-19 because of other reasons. For these situations, I will not talk about them. However, on the case of this disciple, I must speak of it. She has lived to such an old age, but she does not even have a little bit of common sense. Do not think that because we have been blessed and protected by the Buddha and Bodhisattvas, we will be like the Invincible Iron King – being always invincible. Even when I have been ‘in and out,’ I am very prudent. For places that I do not know about, I will not go there; for people whom I do not know, I will not meet them. It is because I have too many things to do. You drop in at others’ places, going here and there, constantly. If the other parties are not vegetarians, there will be a high degree of opportunities for them to be tested positive on COVID-19. This is not stated by me. Rather, doctors in the U.S.A. have said it publicly that the probability for vegetarians to get this disease will be reduced by 20%. Also, the probability for them to have severe diseases will be reduced by 45%.

Only a few of your friends and relatives are vegetarians. Usually, you are not in contact with them. Now, because there is the pandemic, you are in touch with them so frequently. That kind of communication is not to help me. Well, are you at loose ends – having nothing to do? If so, then come back here at the Center and do grand prostrations! In this unusual time, I am not saying that I will not allow you to participate in activities, or to make new friends. Nevertheless, you need to make a choice about what you will do in the current environment. Do not be careless. The wave of this pandemic will not come down very quickly. If your test on COVID-19 turns out positive, you will be the one to be toilsome, and then your family will be in complete chaos. Hence, be careful. If you are outside and touch anything with your hands, you need to get them sprayed with alcohol immediately. Now I see that many people, including these monastics, still press the buttons of an elevator with their fingers. Do not be so lazy for not using something extra to press these buttons. If you use your fingers to press the buttons, and then touch your head with your fingers, you will test positive on COVID-19.

For these monastics here, do not harm me. Since you have no hair, it will be easier for you to test positive, just like me as I am bald. Thus, I wear a hat to protect me. This is a digression; I do not want to scold people. However, about this pandemic, last time when I talked about this subject, I mentioned this to you: There will not be an opportunity for the pandemic to stop unless the mantra of Parnashavari that I have recited has been spread to 200,000 mobile phones for people to listen to. Yet, everyone has not made great efforts in spreading this mantra. As this is the case, there are nothings that can be done to help you. All of you are to be a little more toilsome, and this is of your own making. I have already said that if the mantra of Parnashavari has been spread to 200,000 people here, then people in Taiwan may live a better life.

This is a divagation and is irrelevant to our practices. It is just that as we live in this world, we need to be a little more prudent. Do not be careless. Do not think that you will be all right by relying on Dharma protectors or your guru. You need to protect yourself first. Do not think it does not matter that you are with other people as you know them. There are only a handful of people who are as lucky as Disciple Zhu. In his son’s school, a classmate sitting next to his son tested positive on COVID-19, but his son was fine. Disciple Zhu’s law clerk, who worked with him closely, tested positive too, but the Disciple Zhu was also fine. You can try to be in similar situations as he was. I will certainly guarantee you that there will be mishaps for you. Disciple Zhu was all right because he has been able to take my scoldings. I have scolded him for many years and now I still scold him.”

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Updated on October 9, 2023