His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – June 26, 2022

His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne, and presided over a solemn Refuge Ceremony for two believers taking refuge in him. After this ceremony had been completed, Rinpoche expounded on “Scroll 20, ‘Immovable Tathagata Assembly’ (Chapter 6, Section 2, Part 6: Causes and Conditions of Rebirth)” of the Ratnakuta Sutra.

Rinpoche held the Refuge Ceremony, and the Five Precepts were given by the guru through the pith instruction. Amid the sound of Vajrasattva Mantra, Rinpoche accepted the two believers as disciples. Then, he started the teaching.

“Before I start expounding the sutra, there are some things I want to mention to you. Today, all disciples in Group Six cannot participate in this puja.” A disciple then reported this as the reason: “On June 22, 2022, right before the evening prayer session started, when Disciple Wan of Group Six was closing the rolling iron gate (an outer gate) at the entrance, Disciple Zhang of the same Group was pushing the red door (an inner gate) at the entrance, trying to get it open. The result was the iron gate got stuck at the red door. When Rinpoche learned about what had happened, he asked, ‘Why, at the time when the iron gate was closing, and if someone was pushing the red door open to come in, was there no one watching over the occasion? Why is it that only when I am here, there is someone outside the gate or door to guard the situation?’ If it were our home, would we act this way in it? All of you were coveting merits and were only thinking to get the chanting of the mantra done quickly. In such a selfish and self-serving way, no matter how much you have chanted, it will be of no use. The longer people have taken refuge, the more problems there will be for them. Moreover, because the iron gate could not be rolled down on that day, the Center was watched over by some male Dharma brothers, who were taking their turns to guard the lighted lamps at the Center, by staying the night at the place. Disciples of Group Six had gotten the iron gate damaged; why did the Group not arrange some of their people guarding the Center that night? Everyone was selfish and self-serving. Like a plate of scattered sand, after an issue had occurred, everyone just shirked one’s responsibility to others. With such a mindset of selfishness and self-interest, if there are problems happening, we just leave them for Rinpoche, an elderly gentleman, to worry about. If there are these types of situations occurring in the future again, then all of us should not come here.”

(After this report had been finished by the disciple, Rinpoche re-started the teaching.)

“I have said many times to you before that no matter where you are and no matter what you plan to do, either reciting sutras or chanting mantras, do not rush. Is it because you think my Mandarin is poor that you cannot understand it? This person, wanting to be in through the red door, was just in such a rush to get to a ladies’ room. Are the ladies’ rooms of the Center especially clean? Every one of you is selfish and self-serving. Why are all the people of Group Six not allowed to come today? It is because when you come to do the evening prayer session, that act is of no use to the Center. Even the Center needs to pay out money. Then, unexpectedly, those who came in for the evening prayer session still were not responsible and did not follow the set order of the Center. As you had been so selfish and self-serving, what did you want to practice for? I have not forced you to come here doing the morning prayer or evening prayer session. No matter how much I have spoken to you, you do not listen to them. When the time comes, a bad situation comes forth. I have only now understood why His Holiness has been so toilsome. The karma of every disciple of mine is truly so immeasurable that I do not know how to measure or count it. Each person thinks that he or she has been practicing. What do you practice on then? None of you has treated this Center as your home, and only your own home is a home to you. Using such a mindset to learn Buddhism, you cannot achieve attainment even if you have recited the Buddha’s name or sutras or chanted mantras for another 100 lifetimes.

Do you think that a Buddhist center can be set up so easily? There was no one in Group Six to have arranged things well. Other Groups have been lucky that there are no problems appearing yet. If there are, and if you are in those Groups, I will stop you from coming here as usual. Everyone takes care of oneself. When the time comes for you to do something, you will just rush, rush and rush, like being with vim and vigor. If you are so good at this kind of action, why do you not go to a battlefield to fight? For those in the other seven groups of the Center, watch out yourself; ‘tighten your skin a little’ – be alert. We are now Buddhist disciples, but we are even inferior to non-Buddhist religionists. We have not taken care of one another, or reminded one another of the rules. We do our things, or practice our own, individually. The whole Group Six cannot come to the puja this week. All their members cannot come to the Center to do evening prayer session for two months. They are not even allowed to attend the puja telecast. I will not accept their offering made to me either. They have nothing to do but have been seeking troubles all the time.

This person in question has taken refuge for a dozen years. She has come here for these many years but she still does not know the relation between the iron gate and the (red) wooden door at the entrance. If this Center were your home, would you not have known about the association between the two doors? If the door of your home cannot be closed at night, will you not stay and guard your home? On that day, the people in Group Six were all gone. Did you feel that you were great just because you would be responsible for the paying of the damages? You thought, ‘Because there are others at the Center who are guarding the lighted lamps, let these people watch the place. That will be all right.’ Having this kind of thought represents that the person lacks the mind of responsibility. Without such a mind, how can one practice the Dharma? People who do not have the mind of responsibility will not believe in causes and effects. Believing in them means you need to be responsible for your acts. In other Buddhist centers, people there might think this event is nothing to talk about as it is fine, and such a small matter does not need a scolding. In here, there is nothing else can be done to help you. Look at such morality and nature like yours. On your practices, what have you been practicing on? I do not know what they are.

Sutra: ‘Furthermore, Sariputra, on the Dharma method of praising all the merits of this Immovable Tathagata, it cannot be accepted by foolish and shallow people. Only those who have profound and immense wisdom can accept and hold this method.’

Shakyamuni Buddha spoke that you cannot learn every Dharma method. Hence, a guru teaches in accordance with disciples’ aptitude. As an example, this disciple shows an obtrusive behavior with a lot of noises. How is she able to learn things then? I can only use the method of scolding or punishment to teach her.

Many people think that if a person forms a Buddha’s mudra (Translator’s note: A mudra is a gesture formed with hands and fingers), this person is the yidam of the ritual performed. Have you seen me forming mudras constantly? Have I formed mudras when I chant mantras or give blessings? I remember that there was a disciple of mine who loved to form mudras. This is a behavior of non-Buddhist religions. I once mentioned this to you, and today I will say it again: a mudra in Esoteric Buddhism is to tell you that it represents a particular Buddha. For example, on Shakyamuni Buddha’s dhyana mudra and touching-earth mudra, when they are shown, people will just know that this Buddha is Shakyamuni Buddha. On Immovable Tathagata’s dhyana mudra, there is a vajra, and when we see this mudra, we will know that this Buddha is Immovable Tathagata. If there are no such mudras, how will we know which Buddha it is? This is because every Buddha has 32 forms and 80 physical characteristics. There are no differences in these. We rely on a Buddha’s mudras that will let us know which Buddha is which. What do mudras mean? They mean a Buddha’s vows and the representation of body, speech, and mind of that Buddha. He has achieved attainment, and he has formed a mudra to utilize his body, speech, and mind together in all the deeds he has done. This is not saying that by forming a certain mudra, say, Bhaiṣajyaguru’s (Medicine Buddha’s) mudra, this Buddha is blessing this sentient being. If one thinks this way, one is haughty and arrogant, and makes a false speech. There are no such mentions in sutras.

If this disciple gets me to know again that he has been forming mudras all the time, he will be told not to come here anymore. It is not the way I am. If I am not and if you want to do things in that way, this indicates that you are a guru. Have you seen His Holiness forming mudras constantly? He only does them when he presides over some performances of Dharmas. Many people have heard of what have been done by Japanese in this aspect. The Tantra in Japan is called Eastern Tantra. On Eastern Tantra, out of four groups of Esoteric Buddhism, there are only Action Tantra and Performance Tantra. There are no Yoga Tantra and Highest Yoga Tantra. Thus, Japanese form mudras because they need them when Dharmas have been performed. These mudras are also to let believers as well as Dharma protectors know what the yidam is of the rituals performed. When this ‘signal’ is out, it does not represent that the ‘signal’ is of this yidam. If you have not practiced well on the ‘three esoteric aspects’ of body, speech, and mind, forming mudras is superfluous. Do not think if your fingers are placed like this, your qi-channels will have a good energy flow, and when that happens, you will become something. These are full of nonsense. These are not mentioned in sutras. As I have been learning Tantra, I have not talked about these things either. Where has the set of Tantra you have been learning come from? I do not understand.

I am warning you, the so-called disciples of mine, solemnly and strictly. If the methods you use in your practices are not from what you have learned from me, then please leave me and this place. I do not care where you have learned those methods before; it is none of my business. You will feel that ‘I have already been used to these ways for decades.’ That is your own affair. Once you enter my place, you need to listen to what I teach. Besides, my teachings have not been invented by me. All of them are from sutras. The thing most troublesome about learning Buddhism is the self-knowing of such learning. Do not use the methods that are underhanded. By using them, you will harm yourselves.

Many people think that when they form mudras, they are exactly the yidam of the ritual they are performing or practicing, and the yidam will protect and bless them. They are wrong. In Tantra, the Dharma methods of Action Tantra, Performance Tantra, generation stage, and completion stage are not practiced in these ways. If Buddhist practitioners are not well-behaved, and like to play on gimmicks, they will certainly have problems occurring to them in the future. Even if there are no issues happening to you now when you are alive, there will be, when you pass away. Do remember earnestly that you do not mess around with your practices.

In these few sentences of the sutra quote, Shakyamuni Buddha spoke very clearly that this Dharma method, generally, ‘cannot be accepted by foolish and shallow people.’ Who are the foolish people? It is like those who love to form mudras. What are shallow people? It is like those who think that ‘This is what the Dharma is. I have learned it. This guru has not. I have special capabilities.’ If you have such capabilities, do not come to my place here then. Many people have learned Buddhism in distorted ways. In learning Buddhism, whether we will achieve attainment or not in this life is about the definition of the attainment in our learning. The ‘attainment’ does not mean one can change one’s forms anytime or in any ways, or fly anywhere. The key point is whether you can be liberated from birth and death in this life or not. If you can be, that is the ‘attainment’ from your learning of Buddhism. If the methods you have used are wrong, you cannot achieve attainment, absolutely. Do not think that because you have formed a certain Buddha’s mudras, when you die, this Buddha will come to receive you.

When I gave you Amitayus empowerment, I spoke to you very clearly that if you had not received the empowerment, had not practiced the generation stage and the completion stage of Dharma methods, and had not been bestowed longevity wine and longevity pills from the performance of the Dharma by the guru, you would not obtain the merits of Amitayus. I have said this, and have also mentioned it distinctly when I performed Three-In-One Puja of Amitabha, Avalokiteshvara, and Padmasambhava that if one does not use the generation stage and the completion stage of Dharma methods to practice Tantra, one cannot attain accomplishment. Then, what should you do? Listen to your guru and believe in your guru. Do not play on gimmicks of your own. You will give an answer to my question with your question: ‘Why can you not transmit Dharmas to us?’ As you are so stubborn, how can I? For example, that disciple got the iron gate damaged because she wanted to rush to a ladies’ room. For people who are so careless like her, how can they learn the Tantra?

It is like what His Holiness often says that my mind is very attentive. Recently, I have also protected and supported something of His Holiness’s. He immediately spoke that ‘Rinpoche is very attentive and thinks very thoroughly.’ If one’s mind has not been attentive, one cannot visualize things. Since there are nothings that can be done to help you to visualize, you just need to do these things obediently: chanting mantras when it is time to chant, observing precepts when you need to, or listening to your guru when you are taught. On any Dharma methods your guru has practiced or performed, there will be merits for you. If you insist upon playing on gimmicks, there will be no merits for you at all. It is because you and your guru are different, not being the same type of people. The guru of your own guru has achieved accomplishments in the same ways. Contrarily, you have your gimmicks; how can it be then that you and your guru are of the same kind of people? As such, there will be no blessings for you.

In this sutra quote, Shakyamuni Buddha spoke very clearly that ‘on the Dharma method of praising all the merits of this Immovable Tathagata…..’ The Dharma method of praising, such a simple matter, ‘cannot be accepted by foolish and shallow people.’ You will say ‘praising’ is a very simple thing to do. One can say that this person or this thing is good, and then that person or that thing is good. No, it is not like that. There are many, many knacks in the acts of praising.

‘Only those who have profound and immense wisdom can accept and hold this method.’ What does wisdom here mean? It means one has already attained realization in Emptiness, a very profound and a very immense state. What does ‘immensity’ mean? It means the person is not narrow-minded anymore, and will not continuously learn Buddhism or do practices with this person’s own mind. The ‘immensity’ also means the person has already constantly gotten his or her thoughts of self or ‘attachment to self’ reduced; there are even no such thoughts existing anymore. Only in this way, can this practitioner accept all the Dharma immensely. Why have you not listened? Because you have a strong sense of ‘attachment to self.’ It was like that disciple in Group Six. She must have thought this at the time: ‘I am in a rush to go to a restroom. After I am done on that, I will be in a hurry to go somewhere.’ Was this ‘attachment to self’ or not? If she had not been in a rush, she would have seen clearly that there was a glass outside of the entrance obviously, and through the glass, she could have observed whether the rolling iron gate had been coming down or not. Why had she not observed this situation? Suddenly, she had gotten blind and had not been able to see the iron gate. This was exactly the showing of having a strong sense of ‘attachment to self.’ These would have been her thinking, ‘I want to go to a restroom. That is the most important thing for me to do. Any things else are not important.’ All of you are like this. If so, you will certainly not have immense capability in your mind, and you will not accept the vastness and immensity of the Dharma, absolutely. Not to mention learning or practicing it, you cannot even accept it because of your much narrow-mindedness. I am now going to explain this to you with something you will understand. The Buddha and Bodhisattvas have such great force of capability, and yet, you are so narrow-minded. Once their force of capability moves forward – rushing in – towards you, you cannot bear it.

In these few sentences of the sutra quote, Shakyamuni Buddha spoke very clearly that this Dharma method is very auspicious, and the merits being praised are very special too. However, foolish and shallow people cannot accept this Dharma method. ‘Only those who have profound and immense wisdom can accept and hold this method.’

Sutra: ‘Sariputra, those good men and good women should see Buddhas, and should certainly obtain personally this Dharma method of praising the merits.’

This sutra quote explains what I have mentioned earlier on that disciple who loved to form mudras. Shakyamuni Buddha spoke about those good men and good women. ‘Good’ here means such men and women have been practicing the Ten Meritorious Acts. If one has not practiced the Ten Meritorious Acts to a perfect completion, one cannot learn these Dharma methods. When the Ten Meritorious Acts have been practiced to a perfect completion, the practitioners should see Buddhas. This does not mean you can see them with the naked eye. The naked eye absolutely cannot see the Buddha and Bodhisattvas. You cannot see them by closing your eyes either. This is just about your feelings; that is all. The word, ‘see,’ here refers to the state that things have been seen by your mind. Your original essence has been revealed and it can be attuned to the essence of the Buddha. You will personally see all the Buddha’s wisdom and the merits of the Buddha. The meaning of ‘see’ is not seeing things with the naked eye. Many people who have been learning Buddhism will say, ‘I have seen it.’ What is it that you have seen? You have not attained realization in Emptiness. What have you seen then?

It is like what has been mentioned in the Diamond Sutra. The minds of these types of people will let demons enter easily because these people are greedy for such things. For good men and good women who have been practicing the Ten Meritorious Acts, they do not seek forms or sounds, which can satisfy their desires on practicing. They do not look for these. They only know that they need to recover their own original ‘features’ – what they had originally, or their pure, original essence. If they have not attained their pure, original essence, all Dharmas they have been practicing on will not be effective. The phrase, ‘should see Buddhas,’ does not mean when a person sits there, all Buddhas will come out to let him see them. It will not be like this. Rather, the person’s mind has become purer and purer, and it can realize the merits and activities of all Buddhas. This is precisely what the so-called seeing means. For example, when I have been doing my practices, I have expounded on Amitabha. Now, I have expounded on Immovable Buddha too. This is exactly ‘should see Buddhas.’ Before we have achieved attainment in Dharmakaya (Dharma-body), we cannot see the Buddha. Do not think that as you recite the Buddha’s name or sutras, or chant mantras, very diligently, and when you feel there is a glitter of light in gold color appearing, it means that the Buddha is coming. This is nonsense.

The meaning of the phrase in the quote, ‘….should certainly obtain personally this Dharma method of praising the merits’ is that when good men and good women are able to see Buddhas, on the Dharma method of praising the merits, these men and women ‘should certainly obtain personally’ the method. In other words, they can obtain accomplishment in this life. How to obtain it? Do not be foolish; do not think oneself is very smart, forming mudras all the time. Do not be so shallow, and do not think that a mudra represents Tantra. Tantra is very profound and abstruse. If you do not have such a root capacity to learn it, I will not even transmit a Dharma method to you. Do not think you understand Tantra just because you have read some books about it in the market.

Sutra: ‘”Sariputra, it is like that there is invaluable jewelry coming out of the sea. What do you think? Who will obtain this invaluable jewelry first?” Sariputra said to the Buddha, “World Honored One, there are kings, princes, and ministers, and they will obtain the jewelry first.”’

Shakyamuni Buddha said first that ‘it is like that there is invaluable jewelry coming out of the sea. What do you think? Who will obtain this invaluable jewelry first?’ Sariputra then said to the Buddha, ‘it should be kings, princes, and ministers. They will obtain the jewelry first.’

Sutra: ‘The Buddha spoke to Sariputra, “On the Dharma method of the merits of that Buddha, it will also be the same that Bodhisattvas will obtain the method first.”’

It has been mentioned to you very clearly in this quote that if one has not attained the fruition level of a Bodhisattva, one cannot obtain such a Dharma method. Do not think that if you have taken the Bodhisattva Precepts, you are a Bodhisattva. You are not a Bodhisattva either if you start now practicing the Bodhisattva Path. One needs to attain the fruition level of a Bodhisattva, and then such a Dharma method will be obtained naturally. Why will Bodhisattvas obtain it first? It is because their getting the method is for the purpose of helping more sentient beings, and is not for themselves. It is just like what I said that at later time of my practices, so long as I want to implore His Holiness for a Dharma method, he will always transmit it to me. This is because he knows when I implore the Dharma, it is for helping sentient beings. It is not for my own fame and profit, nor is it for letting others know what Dharma methods I have learned. If I were not in such a root capacity, His Holiness would not have transmitted Dharmas to me. Not to mention whether I being able to master the practices or not, at least I would not have had the qualification to obtain the method. It is like what has been mentioned earlier that a Dharma method ‘cannot be accepted by foolish and shallow people.’ So, it is not that because you want to learn it, I will then teach it to you. When one wants to learn Tantra, his or her guru will need to observe this disciple for a very long time. It is not like some people, thinking transmitting methods being nonchalant, who will transmit any Dharmas. I believe in causes and effects; I need to observe very clearly before I transmit a method in Tantra.

Sutra: ‘These Bodhisattvas should be in the state of non-retrogression. If they have listened to this Dharma method, they can certainly accept, hold, and recite it understandingly and smoothly. For supreme bodhicitta, they should practice and learn diligently the “True Suchness of the Dharma Essence”.’

The Bodhisattvas have obtained this jewelry, and they will not retrogress. I have explained ‘retrogression’ before. After these Bodhisattvas are in the state of non-retrogression, and when they have listened to this Dharma method, they will ‘certainly accept, hold, and recite it understandingly and smoothly.’

‘For supreme bodhicitta, they should practice and learn diligently the “True Suchness of the Dharma Essence”.’ This is a very special sentence. Bodhisattvas have not been doing their practices for the matters of ordinary people, or for mundane affairs. Their practices are for supreme bodhicitta. ‘True Suchness’ is also another term for the essence of the Buddha. Bodhisattvas have been practicing for supreme bodhicitta, and ‘they should practice and learn diligently the “True Suchness of the Dharma Essence”.’ Their practicing methods are not those of ordinary people; the methods are of Dharma essence. Also, they have practiced even more diligently, and they have amended their ways of learning the Dharma continuously.

On ways of practicing, what is the difference between using the Dharma essence and using the mundane methods of learning Buddhism? Now, all your ways of learning Buddhism are affected. Your acts have been done for some purposes. Your practices have not been originated from the pure, original essence or ‘True Suchness of the essence of the Buddha.’ Originally, every one of us possesses the ‘True Suchness,’ the essence of the Buddha, or the Dharma essence. However, it is not shown. The reason is that before we have not attained supreme bodhicitta, such essence has been concealed by the obstacles from our karma of accumulated past lifetimes. In fact, this special sentence means that the purpose of practicing the Bodhisattva Path is for getting rid of the defilements of our karma, wiping them clean, after we have attained supreme bodhicitta. Only in this way, can the ‘True Suchness of original essence’ be revealed. We will then use it diligently, working very hard, to amend what have still been remained in our own human personality. This is because a Bodhisattva is not a human, and a Buddha is not a human either. So long as we still have individual personality, we cannot attain Buddhahood.

Sutra: ‘Sariputra said to the Buddha, “World Honored One, if Bodhisattvas who want to dwell in places of non-retrogression, and when they have listened to this Dharma method of praising the merits, they should accept, hold, and recite it understandingly and smoothly. Why is that? Great Bodhisattvas have abided by this Dharma method, and in the Dharma essence, they should be in the state of non-retrogression.”’

Sariputra said to Shakyamuni Buddha about what have been described in the quote above. The phrase ‘places of non-retrogression’ mentioned here in the quote means those Bodhisattvas will not retrogress anymore. What is it that will not be retrogressed? It is the mind of liberating sentient beings or on bodhicitta.

Here, the Buddha made a point of mentioning ‘in the Dharma essence, they should be in the state of non-retrogression.’ We often think that we have been practicing Dharma methods on Earth. In fact, the entire universe is in the Dharma essence. What is the Dharma essence? It is a phenomenon occurring naturally, and it is without attachment to Emptiness, to having, or to the ‘middle’ – between Emptiness and having. All phenomena arise from causes and conditions and cease to exist when they end. Only when we can practice in the Dharma essence, can we obtain the state of non-retrogression. If we practice to fulfill certain people’s goals or desires, we will certainly retrogress.

Sutra: ‘The Buddha spoke to Sariputra, “If there are people who, after all, hold and use gold and treasure, which Jambudvipa is full of, for almsgiving, and they wish to listen to this Dharma method, they also cannot listen to it after all. Why is that? It is because such a Dharma method of merits should not have been attached to and practiced on by sentient beings who lack in good fortune.’

The Buddha spoke to Sariputra that if there are people, who do almsgiving with so much gold and treasure as those in the whole Jambudvipa, and they wish they can listen to this Dharma method, they still cannot listen to it. ‘Why is that? It is because such a Dharma method of merits should not have been attached to and practiced on by sentient beings who lack in good fortune.’ This phrase in the quote was spoken very clearly that this Dharma method of merits cannot be accepted, and abided by rules, by those sentient beings who lack in good fortune. What is good fortune? The good fortune of the Human and Heaven Realms is not good fortune; this is with deficiencies. When the Buddha speaks of good fortune, it means the good fortune of learning the Dharma or practicing it. When one is lacking much in good fortune, he or she cannot listen to this Dharma method. So, now we have the answer as to why this sutra has been rarely expounded in Taiwan. It is exactly explained by this sentence in the quote. This is because that for those who want to expound this Dharma method, we dare not say that they must have great good fortune, but they are certainly not lacking in it, and only then can they have such a good fortune to expound this sutra or this Dharma method. To those who have listened to it, if you believe in the practitioner 100% who does the expounding, and even if you lack good fortune, at least you have had opportunities listening to it. Whether you can practice it or not is a matter for later. Many people are not qualified to listen to it; they cannot even get a chance for it. Why have I scolded you abominably? Because you have too much karma and too many bad habits. How can people with so many bad habits have good fortune to listen to this Dharma method?

It is like the people in Group Six. They do not have good fortune to listen to this sutra expounded today. It was just because of a small movement. Did you think it was a big one? I believe that among you, sitting there now, no one would dare break the iron gate at the entrance of the Center. In fact, what she did was breaking the door. She insisted upon pushing the red door open regardless of the consequences. The most important thing for her to do at that moment was going to a restroom. Things at the Center were not important to her. People in Group Six might say, ‘What does it have to do with me?’ Of course, it is something to do with you. Why did you draw lots for Group Six? Since you are in Group Six, why have you not understood attentively about others’ personality, who are of the same group, so that there are no issues happening again? Hence, for those in the other seven groups, be careful. Do not think that ‘It is none of my business. There will be someone to handle it naturally. I am only coming here to do the evening prayer session. After it is done, I will rush back home to cook dinner.’ If you think these, do not come. Especially, there are traffic jams starting recently. This is even more for a reason for not coming here. Do not think because you have missed the bus, you need to take a taxi, which is expensive. If you think this, do not come either. If you do not come to attend the evening prayer sessions, your chances for doing something wrong and be caught by me will be fewer and fewer. If you are in a hurry, I really exhort you not to come for the session. Time is managed by you yourself. Whether you want to have time available or not is also arranged by yourself. Any things are determined by yourself. An earlier quote mentioned that this Dharma method cannot be accepted by foolish and shallow people. This quote here described that it cannot be listened to by those who lack in good fortune.

Sutra: ‘Furthermore, Sariputra, if there are people, who have been practicing Vehicle of Sravaka, having listened to this Dharma method of merits, they accept, hold, and recite it. For supreme bodhicitta and for being attuned to “True Suchness,” these Sravakas have practiced and learned diligently. They should achieve attainments in their next lifetime.’

Shakyamuni Buddha mentioned that Sravakas and Pratyekabuddhas have already practiced much better than you have. However, they have not achieved attainments. If they have listened to this Dharma method of merits, they accept, hold, and recite it. ‘For supreme bodhicitta and for being attuned to “True Suchness,”’ – attuned to pure, original essence – they ‘have practiced and learned diligently,’ – practicing with diligence. ‘They should achieve attainments in their next lifetime.’ This means they will certainly attain accomplishments in their next lifetime. You have listened to this Dharma method in this life, and it does not matter if you do not attain accomplishments in this life. You will certainly achieve attainments in your next lifetime.

Sutra: ‘Or, when they are born the second time, they will be in-line-for a certain, future position. Or, they will also be born the third time, and no more than three times to be born after all, and they should attain right awareness.’

In their second lifetime, they are born in-line-for a certain, future position. This means ‘to replenish.’ ‘Or, they will also be born the third time, and no more than three times to be born after all, and they should attain right awareness.’ They certainly will attain right awareness in three lifetimes the most. ‘Right awareness’ is not attaining Buddhahood; it is ‘right knowledge and right awareness.’ The term covers several aspects, such as real enlightenment, understanding the meanings of ‘being liberated,’ the mundane world or supramundane. Now you still do not understand the differences between the mundane world and supramundane. You still use the methods of mundane path to practice supramundane path. In this way, of course, you cannot achieve attainments. It is mentioned very clearly here that for people whose root capacity is not good, they surely can attain right awareness in three lifetimes the most.

Sutra: ‘If they have listened to this Dharma method of praising the merits, they have recited it understandingly and smoothly. Again, they have expounded and spoken of it to countless, hundreds of thousands of sentient beings. Sariputra, it is like Cakravartin, who, with previous karma, calls forth the seven treasures to be seen before him. Immovable Tathagata is also the same. With my original vows, I have now spoken of this Dharma method of merits.’

If there are people who ‘have listened to this Dharma method of praising the merits, they have recited it understandingly and smoothly. Again, they have expounded and spoken of it to countless, hundreds of thousands of sentient beings.’ ‘It is like Cakravartin, who, with previous karma, calls forth the seven treasures’ appearing before him.

Sutra: ‘Sariputra, if there are Great Bodhisattvas, on this Dharma method of praising the merits, if they have listened to it or should listen to it, all these have happened because Immovable Tathagata made the compassionate vows when he had been practicing the Bodhisattva Path before. Or, when they had been in places of World-Honored-One Buddhas in bhadrakalpa, they had listened to this Dharma method expounded in advance. It is like now that I have spoken of and expounded it, and on its number of names, terms, or words, it has not been increased or decreased.’

When there are Great Bodhisattvas who have listened to or will listen to this Dharma method of praising the merits, ‘all these have happened because ‘Immovable Tathagata made the compassionate vows when he had been practicing the Bodhisattva Path before. Or, when they had been in places of World-Honored-One Buddhas in bhadrakalpa, they had listened to this Dharma method expounded in advance.’ The second part of this quote means when Seven Buddhas were in the world, or when Buddhas were in the world, those Great Bodhisattvas had listened to this Dharma method expounded. ‘It is like now that I have spoken of and expounded it, and on its number of names, terms or words, it has not been increased or decreased.’ The meaning of this is that ‘now I have also expounded this Dharma method, and I have not increased or decreased its contents.’

Sutra: ‘Sariputra, thus, for those Great Bodhisattvas who want to attain rapid enlightenment in supreme bodhicitta, on this Dharma method of praising the merits, they should accept, hold, and recite it understandingly and smoothly, and expound it extensively to others.’

This quote means all Great Bodhisattvas who want to be able to ‘attain rapid enlightenment in supreme bodhicitta, on this Dharma method of praising the merits, they should accept, hold, and recite it understandingly and smoothly, and expound it extensively to others.’

Sutra: ‘Furthermore, Sariputra, if good men and good women for the purpose of seeking this Dharma method in their villages and cities, have listened to it, and accepted, held, and recited it understandingly and smoothly, and although ordained Bodhisattvas live in the homes of the laity, I say that these Bodhisattvas are not at fault, and, also, they are to follow the laity’s listening and the living.’

Shakyamuni Buddha scolded people again. He said, ‘Sariputra, if good men and good women for the purpose of seeking this Dharma method in their villages and cities, have listened to it, and accepted, held, and recited it understandingly and smoothly, and although ordained Bodhisattvas live in the homes of the laity, I say that these Bodhisattvas are not at fault, and, also, they are to follow the laity’s listening and the living.’ This means only when you want to listen to this Dharma method, and if you live in a layman’s home, are you at no fault. Otherwise, all monastics who live in the laity’s homes are at fault. Viharas are very popular nowadays. It is either that other people give you a house as a vihara, or you live together with your parents. Have you mastered the practices of this Dharma method? Shakyamuni Buddha made it clear at the very beginning that all of you, monastics, are at such a fault.

Hence, why do I want to have a monastery built? Because I do not wish you, the monastics here, being at fault. If you are asked to go to another monastery, there will be no one there to take you in and provide you a place to stay either. If you, this group of monastics, do not make great vows, and still practice only for yourselves, then you are wasting my time and efforts with this monastery being built. This was from Shakyamuni Buddha who was scolding people; this was not from me. Do not be angry with me. This had been mentioned by Shakyamuni Buddha. Now there are nothings that can be done to help you change yourselves. What should you do then? In the future, I will evaluate whether you are qualified or not to live in the monastery that I have it constructed. It is not that monastics can certainly live there. Rather, only if you want to do your practices, are you allowed to live there. If you do not, what will it be for if I let you live in the monastery? You might say, ‘Rinpoche, you are compassionate. Please give me a place to live so that I will not wander around and be homeless.’ If, what we have learned are in accordance with Shakyamuni Buddha’s teachings, many monastics are at fault. There is nothing that can be done to help this; this is the Age of Dharma Decline. I believe that you do not want to be like this. However, now everyone knows very well that many famous Buddhist temples in Taiwan will not let monastics live in them. If a monastic does not have believers, he or she cannot live in those temples either. I will make the ‘gate of convenience’ wide open so long as I know you want to do practices. Then you can live in our monastery.

Sutra: ‘Why is that? For those good men and good women, after their lives end, they would want to get this Dharma method to be in a state that it should not be concealed or disappearing.’

Why did Shakyamuni Buddha say those ordained Bodhisattvas were not at fault? It was because they wanted to listen to this Dharma method and to transmit it to those laity. So, it was all right that these Bodhisattvas lived this way. On the Ratnakuta Sutra, if you do not practice or learn its contents, you are not qualified to live in a layman’s home. If you have been practicing and learning this sutra, Shakyamuni Buddha has left you a way – there is nothing that can be done to help you in the Age of Dharma Decline – that you can live in the homes of the laity, but you need to transmit this Dharma method to others. However, let us go back to what have been mentioned previously. Are you foolish and shallow? Or, are you lacking in good fortune? If there are these two characteristics in you, this Dharma method cannot be transmitted.

Sutra: ‘Sariputra, if that village is in a distant place, these Bodhisattvas should also go there, and live in the homes of those villagers. The Bodhisattvas are to accept, hold, recite, expound, and speak of the Dharma method.’

Shakyamuni Buddha is compassionate. He said that even if such a village is very far away without access of transportation to it and so on, Bodhisattvas should also go there, and even live in the home of villagers. The purpose of doing this is just for one thing, and that is ‘the Bodhisattvas are to accept, hold, recite, expound, and speak of the Dharma method.’ They are there not for accepting the offerings made by the villagers. Nowadays, many monastics will say, ‘I live in a home of a layman to let the person make offerings to me. Hence, this layman will have good fortune.’ It was not what Shakyamuni Buddha said. His teaching was that a monastic was there for the reason of reciting, expounding, and speaking of Immovable Tathagata, and only then can this monastic live in such a home and accept the offerings made by the layman. If the purpose of a monastic is not as stated, what is the monastic at fault? Firstly, if living in a layman’s home is not for this Dharma method, many of this family’s disputes will get you involved somewhat. Secondly, because you live in this layman’s home, and do not transmit this auspicious Dharma method to the person, you owe this person. Think this: How you will repay this layman in your next lifetime. Do not think that because you wear a ‘Tathagata robe’ – monastic’s robe – you can make a repayment. There is no such a thing unless you help the person get the benefits in the aspect of the Dharma. (In a little while, Rinpoche turned his head to an ordained disciple and taught him, ‘You can tell your father every day about the section of Immovable Tathagata in the Ratnakuta Sutra. It is not to speak to him about the contents; rather, it is to continuously mention the Tathagata to him. In this way, you can live in his place. Then, you are at no fault. Otherwise, you are at fault. That disciple said, ‘Thank you, Rinpoche.’)

Sutra: ‘Sariputra, those good men and good women, on the Dharma method of praising the merits that have already been spread, or if other people have its sutra or scroll, should be able to go where it is and transcribe it. If those people have made vows and sought your help to fulfill the vows, you should abstain from food.’

Shakyamuni Buddha’s talk was stricter and stricter. The good men and good women want to spread this Dharma method of praising the merits. Or, ‘if other people have its sutra or scroll,’ the good men and good women can ‘go where it is and transcribe it.’ ‘If those people have made vows and sought your help to fulfill the vows, you should abstain from food.’ This means if people who have the sutra or scroll, made vows, and sought your help, ‘you should abstain from food.’ You do not accept and eat what food they give you. You need to fulfill their vows. What kind of vows? The vows of learning Buddhism; there is nothing else. Some people will say to a practitioner, ‘Master, have a meal first, and then speak when you have energy.’ The Master will say, ‘OK! I will accept the offering made to me. Once I am full after eating, I will then have energy to talk.’ Nevertheless, here, Shakyamuni Buddha said that ‘You should abstain from food.’ You are not allowed to eat. You are already so fat, and you still want to eat. Why are you not allowed to eat? Because you are not there for the offering made to you so that you can speak of this Dharma method. Do not let a layman misunderstand that you will expound it for the purpose of receiving an offering made to you.

Sutra: ‘Or, doing walking-practicing, and if you are sitting or standing, you should be humble and adaptive, and teach and commend others to transcribe this sutra.’

Even when you have no place to sit and can only stand, you need to adapt to the situation. Be humble a little and follow the process to teach the person, telling him or her how to transcribe that sutra. It is not for you to say, ‘This place is not tidy and there is nothing that I can teach you to transcribe the sutra.’ This is not the meaning. Rather, you will teach the person how to be respectful of the Dharma. However, when you teach this to the person, you need to do it in accordance with this layman’s living environment. For example, the person does not have anything but only a table, and there is no chair to sit on. Then you teach the layman by standing.

Sutra: ‘If, in that village, the Dharma method has been sought but it cannot be obtained, one should go to another village in the neighboring place to transcribe the Dharma method, and to accept, hold, and recite it understandingly and smoothly.’

If in this village, one cannot seek and obtain this Dharma method, ‘one should go to another village in the neighboring place’ to teach people there ‘to transcribe the Dharma method, and to accept, hold, and recite it understandingly and smoothly.’

Sutra: ‘Again, one has expounded and spoken of the Dharma method to others. If one goes to other places, seeking diligently the people to expound this method to, but not finding them, this person should give rise to such vows in the mind, “With supreme bodhicitta, I should not have been born with a look of retrogression. Because I have heard of the name of the Dharma method of Immovable Tathagata, I want to get those people benefits and they will let me listen to the Dharma method.”’

The meaning of this quote is this: If there are no ones listening to you expounding and speaking of this Dharma method, it is fine. Your own karma is heavy and you need to make vows. Some people would like to propagate the Dharma, but no one listens; they want to speak of it, but no one listens either. These people do not have affinities with sentient beings. Thus, why do we often talk about forming good affinities with others? This means you need to form affinities with sentient beings often. In one of your future lifetimes, when you can propagate the Dharma, there will be people coming to listen to you. If there is no one coming to listen, you yourself need to make vows. It is not to receive offerings made to you. It is for the purpose of letting you have opportunities to speak of such an auspicious sutra. Also, it is to let other people listen to this sutra, and then it will not be concealed or disappearing. Otherwise, it will certainly disappear sooner or later.

Sutra: ‘Sariputra, on such Dharma method of praising the merits, for those who can speak of it and can listen to it expounded in advance, all their capabilities are shown because of Tathagata’s majestic, miraculous power.’

This quote explains it. When we can expound the Dharma, this does not mean we rely on our own capability; this act of expounding does not reflect how well we have been practicing either. It is because of blessings and protection from Tathagata’s majestic, miraculous power. Why do we need the blessings and protection from the Buddha and Bodhisattvas? Because we still have a form of ordinary people. This form is exactly a karmic body. In it, there are different types of karma, like it being good, negative, big, or small. Any small karma may hinder you to speak of or expound the Dharma. Therefore, you must obtain the blessings and protection from the Buddha’s and Bodhisattvas’ majestic, miraculous power, helping you stop your hindrances. This will let you have opportunities to speak of or expound the Dharma, getting sentient beings to have chances listening to the Dharma. This is what the Buddha will do. It is like my situation. Each time, before I start expounding the sutra, I will implore Shakyamuni Buddha to let my eyes see the text of the sutra clearly. My disciples have made a point of enlarging a little the words of the text for me. Why do I not use this text? I am not saying that they have done this wrong. Rather, as I have the Buddhist Canon right here, I want to expound it according to its text. It is not to reprint a copy with a larger font for me to read clearly. If my vow is wishing to let more sentient beings listen to the events of Immovable Tathagata, Shakyamuni Buddha will certainly bless and protect me. Otherwise, it is impossible for me to see the text so clearly.

You surely will ask, ‘Why does Rinpoche still have eye disease when he has been practicing the Dharma so well?’ It happened in a way it should happen. This is because that originally, I should have died because of cancer, but I did not die. Then, in 2007, during the retreat I conducted, I was to die but I did not die either. However, causes and effects will not vanish. For me, I could only use an eye to exchange death. This is ‘a lessened effect of heavy karmic retribution.’ Many people think that if there are problems with one eye, the person should feel it is very inconvenient. It is indeed a bit inconvenient, but such inconveniences do not influence the person’s daily life much. If I do not talk about it today, no one will know. Those who believe in causes and effects deeply will know whatever happen in one’s body are the manifestations of causes and effects. Of course, we will also try to lessen effects of our karmic retribution because we want to benefit more sentient beings. Nevertheless, this act of lessening the effects is not for us to enjoy a good life. Rather, on the karmic retribution that we should accept, accept it. Even Shakyamuni Buddha had karmic retribution, let alone such minor practitioners like us. Once we have accepted our karmic retribution, this ‘debt’ of ours will be paid off, and we will be all right. Then we can do our practices more smoothly. Many people do not want to pay back their debts, thinking the more they recite or chant, the better they will be. This is impossible to happen. It is not possible either that the more you recite or chant, the worse you will become. Yet, what you should pay back, you should do it. So, when it is time for you to die, you do not need to die. When I was 56, or 57 years old, I got cancer, but I did not die. Originally, in 2007, I was to die, but Dharma Protector Achi did not let me die. I did not die in these two occasions, so I knew very clearly that there would be something happening to me, absolutely. How will there be Bodhisattvas ‘cutting off’ my karmic retribution? That is impossible. Even if I have been practicing more than you have, there are no ways I can change my ‘effects,’ making them to disappear. I can only change their flavors to be different. There are nothings that can be done to help us on this. We must pay back the negative effects we had created from our accumulated past lifetimes.

Hence, now you, monastics present, do not think this all the time: ‘Let me be healthy and then I can practice more.’ Do not say these things because if you do more of your practices, it is not for sentient beings. You are not like me; I am for sentient beings every second of my life. Of course, the Buddha and Bodhisattvas will make me healthy. Otherwise, how can I chant mantras or scold people? Thus, they keep me healthy so that I have physical strength to continue scolding people. The Buddha and Bodhisattvas want me to be healthy.

Sutra: ‘At that time, Sariputra said to the Buddha, “World Honored One, after Tathagata’s nirvana, by whose majestic power should the Bodhisattvas listen to the Dharma method?” “Sariputra, after my nirvana, by Immovable Tathagata’s majestic, miraculous power, they should, again, listen to this method. Or, the Four Great Deva Kings or Indra et cetera should increase the protection diligently, getting Masters to propagate this Dharma method. In addition, as those Bodhisattvas’ original karma has become manifest, the Four Deva Kings et cetera will increase their mighty power to make progress, getting the Bodhisattvas to listen to this Dharma method.”’

Therefore, when I established this Center, I had, very naturally, the statues of the Four Great Deva Kings constructed. No one had told me to get them done. In fact, in many Buddhist temples, there are no such statues. At the present time, in our Glorious Jewel Buddhist Monastery, there are also the statues of the Four Great Deva Kings. Why had I done it this way? Here, the answer to my question has been explained very clearly. Sariputra asked Shakyamuni Buddha this: ‘After Tathagata’s nirvana, by whose majestic power’ will sentient beings get to listen to sutras? Shakyamuni Buddha then answered, ‘after my nirvana, by Immovable Tathagata’s majestic, miraculous power….’ The first person mentioned was Immovable Tathagata. Hence, all the Dharma methods I have been practicing in this life are relevant to Immovable Tathagata. So, it is very natural that I have expounded this sutra.

‘Or, the Four Great Deva Kings or Indra et cetera should increase the protection diligently.’ The Four great Deva Kings will protect this sutra and the practitioners who have expounded it so that the sutra can flourish continuously. Hence, when all Masters are expounding this Dharma method, ‘Bodhisattvas’ original karma has become manifest.’ What is ‘original karma’? It means all the good karma and negative karma created originally by this Bodhisattva have become manifest. The ‘manifestation’ here means what should be repaid have been paid back, and what should be gained have been obtained. One will not wait until next lifetime to do these acts. It is like my situation now. All of you do not wish to pay back in this life. You want to do it in next life. I will not be around in your next life. Look at you – how will you repay your debt then? If you can pay it off in this life, that will be the best for you. Do not drag on to the next lifetime. Because if you do, as time changes, there will be many things added to or deducted from what you owe, and you will only be in a state that the more you pay back, the more you owe. Do not think that you have been practicing very well in this life. So long as you do not pay back for a day, you have not been practicing well, and you need to repay. Do not think that you do not need to pay back.

The phrase ‘karma has become manifest’ means all the good karma and negative karma of this Bodhisattva have become manifest; what should be paid back have been repaid, and what should be gained have been obtained. The Four Great Deva Kings will give even more blessings with their majestic, miraculous power, and ‘make progress,’ urging those Bodhisattvas on to get developments continuously. In this way, all Bodhisattvas can listen to this sutra.

Sutra: ‘Sariputra said to the Buddha, “World Honored One, such a Dharma method can achieve attainment in immense merits.” The Buddha spoke to Sariputra, “This is right. This is right. As you say, Sariputra, if, in a country, there are disasters of rainstorms, hailstones, untimely thunderbolts, and other, various horrifying things occurring, those good men and good women should concentrate their thoughts on Immovable Tathagata and recite his name. All these disasters will be eliminated.”’

‘Sariputra said to the Buddha, “World Honored One, such a Dharma method can achieve attainment in immense merits.”’ The Buddha spoke to Sariputra, ‘Yes, as you say, If, in a country, there are disasters of rainstorms, hailstones, untimely thunderbolts….’ The last disaster is that there are thunderbolts when they should not have happened at that time, with a result of getting things burned. Now, in America, at this time every year, there are wildfires and they are ‘untimely thunderbolts.’ If they do not occur in rainy days, but in droughts, then conflagration will certainly happen. There is also a phrase in the quote ‘and other, various horrifying things’ which is about all the changes of ‘timeliness and favorable location.’ When these natural disasters occur, ‘those good men and good women should concentrate their thoughts on Immovable Tathagata and recite his name. All these disasters will be eliminated.’ By those good men’s and good women’s acts, these disasters can be eliminated.

Sutra: ‘It is because that, in the past, that Tathagata had greatly benefited hundreds of thousands of dragons, and gotten them liberated from much of their suffering.’

It is because that, in the past, Immovable Tathagata had greatly benefited many dragons, ‘and gotten them liberated from much of their suffering.’ Many disasters have been caused by the actions of dragons. Nowadays, we humans get more and more disasters because humans have been polluting water sources and air, cutting trees, doing mining of various sorts. All such operations have eroded sand and soil so dragons have been harmed. As there are no places for dragons to live, all kinds of disasters will occur. Only the Dharma method of Immovable Tathagata can appease the hatred in the minds of these dragons, and only then can such disasters be eliminated.

Sutra: ‘It is also because that the original vows were in compassion, they were sincere, attentive, and not illusionary, and dedications made to roots of virtue were in a certain time limit and in a perfect completion. By reciting that Tathagata’s name, worries and disasters will naturally be eliminated, except for those sentient beings whose past karma has become manifest.’

Because Immovable Tathagata’s ‘original vows were in compassion,’ so long as you are willing to be sincere, attentive, and not illusionary’ – with a true mind – you are to make your dedications to roots of virtue ‘in a certain time limit and in a perfect completion.’ What is to be in a perfect completion? For example, when we conduct retreats for one month, two months, three months, or even a year, we dedicate all our retreats to roots of virtue. We need to finish our retreats within a certain time limit, and only in this way, can we be in a perfect completion. It is not to recite or chant 100 times today, and 200 times tomorrow, and then 3,000 times the day after tomorrow. There is no use for doing such practices. The phrase ‘by reciting that Tathagata’s name, worries and disasters will naturally be eliminated’ means so long as the name of Immovable Tathagata has been recited, all ‘worries and disasters will naturally be eliminated.’ Another phrase ‘except for those sentient beings whose past karma has become manifest’ means except for those sentient beings whose karma, having been created through accumulated past lifetimes, has become manifest. It is that the so-called fixed karma has already become manifest. Then, there is nothing that can be done to help those sentient beings. Before one’s karma has become manifest, things can still be changed. What is the so-called change? It is just like me. Changes had been made before my karma became manifest – I did not die. However, I still need to use certain things to repay.

Sutra: ‘Sariputra said to the Buddha, “World Honored One, for those Bodhisattvas who are present and want to attain supreme bodhicitta, they should be like Immovable Tathagata who had been practicing vows and actions before.” The Buddha spoke to Sariputra, “This is right. This is right. As you say, Sariputra, there are few Great Bodhisattvas who have already been able to possess such capabilities to practice what are in the pure land of a Buddha and should do pure practices like what Immovable Tathagata had done.”’

Again, Sariputra asked the World Honored One for advice on this: ‘All Bodhisattvas “who are present and want to attain supreme bodhicitta, they should be like Immovable Tathagata who had been practicing vows and actions before.”’ ‘The Buddha spoke to Sariputra, “Yes, this is it. It is just like what you said.” There are few Great Bodhisattvas who have already been able to possess such capabilities to practice what are in the pure land of a Buddha and should do pure practices like what Immovable Tathagata had done.’

Sutra: ‘Sariputra, all those Bodhisattvas should have achieved attainment in Anuttara-Samyak-Sambodhicitta (Supreme Enlightenment), and they are all with the same mind in terms of the essence of the Buddha, all wisdom, and in embracing the world of a Buddha. For Bodhisattvas and Sravakas, it is not that there are no distinctions of being superior or inferior among them. However, on ‘being liberated,’ there are no differences in Bodhisattvas and Sravakas.’

When all Bodhisattvas ‘have achieved attainment in Supreme Enlightenment, they are all with the same mind in terms of the essence of the Buddha, all wisdom, and in embracing the world of a Buddha.’ This means when you have been practicing with pure, original essence and all wisdom of the Buddha, you will be at the same level of distinctions as all those Bodhisattvas in the world of a Buddha.

The phrase ‘for Bodhisattvas and Sravakas, it is not that there are no distinctions of being superior or inferior among them’ means among Bodhisattvas and Sravakas, it is not that there are no distinctions of being superior or inferior. For the words ‘however, on “being liberated,” there are no differences in Bodhisattvas and Sravakas,’ they mean there are no differences about getting liberated from birth and death. The two phrases refer to the situation that there are the status of superiority and inferiority on all the Dharma methods that Bodhisattvas and Sravakas have been practicing on. The methods for Bodhisattvas to practice are for sentient beings; the methods for Sravakas to practice are for themselves. Nevertheless, for ‘being liberated,’ both types of practitioners are the same – there are no differences.

Sutra: ‘At that time, all the heavenly beings in heavens of the Heaven of Desires, Brahman Heaven, and many other heavens joined the palms of their hands together towards that Tathagata and paid obeisance to him. In chant, they said this to him three times: “Namo Immovable Tathagata has been attuned to right equality and right awareness. This is very rare. Also, having taken refuge in the Dharma in this world, Shakyamuni Buddha has been attuned to right equality and right awareness, and been very capable to expound that Dharma method of praising the merits.”’

Speaking of it at this point, ‘all the heavenly beings in heavens of the Heaven of Desires, Brahman Heaven, and many other heavens joined the palms of their hands together towards that Tathagata and paid obeisance to him.’ They repeatedly said this to him: ‘Namo Immovable Tathagata has been attuned to right equality and right awareness. This is very rare. Also, having taken refuge in the Dharma in this world, Shakyamuni Buddha has been attuned to right equality and right awareness, and been very capable to expound that Dharma method of praising the merits.’

Sutra: ‘At that time, heavenly beings in heavens of the Heaven of Desires sprinkled mandarava flowers and many heavenly fragrances on that Buddha. The fragrant flowers scattered merged in the void to form a cover. Again, heavenly beings sprinkled the heavenly flowers and fragrances from a distance upon that Buddha as offerings.’

Therefore, sometimes we will say that there is rain falling when a puja is held. In fact, it is not rain. Also, this is a phenomenon in such rain. When it comes down to a person’s body, it seems to melt, and when it gets to a person’s clothes, it seems that there are no water droplets. The drops of rain are flowers sprinkled by heavenly beings of the Heaven of Desires and the Four Great Deva Kings as offerings. In the naked eye, these drops seem to be raindrops, and sometimes we even see something like small hailstones dropping down. Nevertheless, when these hailstones reach you, they will not harm your body, and they melt once they reach the ground. When I was in Hungary last time performing a ritual of Fire Offering, there was such a phenomenon occurring. (For details, refer to the Latest News of June 5, 2018, a fire offering puja in Hungary.) However, towards a Buddha, there are more than such a phenomenon happening. The phrase ‘heavenly beings sprinkled mandarava flowers and many heavenly fragrances on that Buddha. The fragrant flowers scattered merged in the void to form a cover’ describes such a situation. ‘Again, heavenly beings sprinkled the heavenly flowers and fragrances from a distance upon that Buddha as offerings.’

Sutra: ‘At that time, Sakra had such a thought, “All of us, the ‘fourfold assembly of Buddhists,’ and heavenly beings in heavens of the Heaven of Desires want to see that Immovable Tathagata who has been attuned to right equality and right awareness.” At that time, the World Honored One knew what thoughts that were in that Sakra’s mind. He then sat cross-legged, comfortably staying in the void. With the Buddha’s miraculous power, those who were present stayed in the void too. From a distance, all of them saw that World of Abhirati, Immovable Tathagata, and Sravakas.’

Sakra is what we refer to as the Jade Emperor of Heaven. ‘Sakra had such a thought, “All of us, the ‘fourfold assembly of Buddhists’” (Upasakas – male laity, Upasikas – female laity, Bhikkhus, and Bhikkhunis) “and heavenly beings in heavens of the Heaven of Desires want to see that Immovable Tathagata.”’ ‘At that time, the World Honored One knew what thoughts that were in that Sakra’s mind. He then sat cross-legged, comfortably staying in the void. With the Buddha’s miraculous power, those who were present stayed in the void too.’ This is not a myth. It occurred before in the era of Lord Jigten Sumgon. In the void, from a distance, everyone could see ‘that World of Abhirati, Immovable Tathagata, and Sravakas.’

Sutra: ‘After those who were present had seen Immovable Tathagata, they knelt upon their right knees.’

After all sentient beings present there had seen Immovable Tathagata, they all ‘knelt upon their right knees.’ So, when we take refuge, why do we kneel upon our right knees? This is a rule that was passed down by the Buddha before. Why is it on a right knee? Because the right side represents activities. As all the activities of our whole body have taken refuge in the Buddha, the Dharma and Sangha, we kneel upon our right knees and join the palms of our hands together.

Sutra: ‘….towards Immovable Tathagata who has been attuned to right equality and right awareness. At that time, all those in this world thought of this, “Could it be that because the heavenly beings in the Heaven of the Thirty-Three had wanted to see that Buddha, they came to the assembly to make prostrations and offerings to him?” At that time, Sakra had such a thought, “Heavenly beings in the heavens of that world live there with a human form and appearance. I have seen those people’s clothes, enjoyable things, and resources. On these things, compared with things in those heavens, they are not in less superiority or in less inferiority.” At that time, the World Honored One had already embraced all with supernatural power, and He spoke to Sakra, “All those people have received heavenly joys, and you should have the mind of affectionate happiness for them.”’

Here the Heaven of the Thirty-Three and Sakra have been mentioned. Heavenly beings appeared in human forms. Sakra had seen them when they appeared, and they possessed clothes, toys, and all the offering items. ‘On these things, compared with things in those heavens,’ there were no distinctions of being superior or inferior. At that time, after the World Honored One saw with supernatural power and embraced all that were happening, He spoke to Sakra, ‘All people there should receive heavenly joys, and you should too.’

Sutra: ‘Those people have seen that Tathagata and have the mind of affectionate happiness for those who have received heavenly resources. All those sentient beings, after their lives end in other worlds, will get reborn in the land of a Buddha for Immovable Tathagata.’

Doing such a simple thing can get them reborn ‘in the land of a Buddha for Immovable Tathagata,’ and that thing is exactly making offerings. Nevertheless, those offerings are not the types we make here, and had been made by the help of Shakyamuni Buddha. He had embraced all with supernatural power, and then He helped those people make all the offerings. They had obtained such great merits and good fortune. Therefore, for these sentient beings, no matter what worlds they were from, so long as they had participated in this offering, after their lives ended, they would certainly get reborn in the land of a Buddha for Immovable Tathagata.”

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Updated on February 15, 2024