His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – August 3, 2025

His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne, and expounded on “Scroll 31, ‘Chanding Paramita’(Chapter 10, Section 1)” of the Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha.

After ascending the Dharma throne, Rinpoche instructed the monastic to lead the assembly in the recitation of ​​the Refuge Aspiration Prayer, the Sevenfold Offering Prayer, the Sutra of Recollecting the Three Jewels, the Thirty-Seven Practices of Bodhisattvas, and the Prayer to the Eight Noble Auspicious Ones. Rinpoche then chanted the Six-Syllable Mantra. Rinpoche’s body and the Mandala emitted a golden light, his compassionate Dharma voice was deep and resonant like the spontaneous sound of celestial drums, reverberating through the sky and filling the ten directions. Everyone felt their bodies grow hot and was able to receive Rinpoche’s incomparably wondrous Dharma teachings single-mindedly.

Then, Rinpoche bestowed precious Dharma teachings.  

Sutra: ‘Fully aware of all virtuous and non-virtuous verbal karmas, their causes and results.’

These two sentences are very important to practitioners and gurus who have reached a fruition level. If a guru doesn’t understand whether the words spoken by his disciple are virtuous or not, he couldn’t help his disciple to plant roots of virtue. Some people consider themselves to be speaking politely, nicely, and courteously, but it’s uncertain in a practitioner’s perspective. Therefore, I usually blame people for being genteel with words. The virtuous or non-virtuous nature of verbal karma must be expressed from one’s pure nature, this means that when you speak to others, or when you plead with the guru or the Buddha and Bodhisattvas, if there is any greed in your mind, the words you utter are non-virtuous.

In today’s society, it is impossible to speak with absolute clarity about everything. However,  the sutras here speak of virtuous or non-virtuous roots of verbal karmas, it means that in the context of practice, you couldn’t decide whether the words you utter are virtuous or not; You may even consider you have already vowed and say things according to the sutras, but if your mind isn’t pure, then your words are no different from AI—just a string of utterances, of no real benefit. 

As for their causes and results, bodhisattvas and gurus must be able to discern them—to see the reasons behind the words beings speak and the karmic retribution those words will bring. Thus, whether someone comes before me with genuine respect or deceit, I will point out their problem, this is because I know what is on their mind and what thoughts are arising. Fully aware. Divine hearing could not only hear the voice of sentient beings in Six Realms, but also recognize whether the verbal karma they create is virtuous or non-virtuous, to know the reasons they speak such words, and the retribution those words will bring. So that’s the reason why sometimes the guru will stop you from talking, or even prevent you from continuing. 

Many people like to defend themselves of not being wrong in front of the guru, explain their thoughts and excuses. If the guru stops you from talking, you will wonder: Why doesn’t he let me speak? I haven’t explained myself clearly! It’s because the guru understands that your words are not virtuous, so he stops you from continuing, since the retribution will be bad if you keep talking. Many people do not realize that constantly speaking in a suboptimal way will quite naturally lead to problems with their mouth.

For instance, Rinpoche is now 78 years old, and my teeth are well, without any periodontal disease. This is the result of constantly correcting my verbal karma after practicing Buddhism. Having to undergo oral surgeries, tooth extractions and fillings all the time is due to one’s negative verbal karma. This is not karmic retribution, but rather karmic bloom (Puja Teachings Index 4). Many people say that it’s natural for teeth to deteriorate with age, but I’m 78 years old, and the dentists all say, ‘Rinpoche, if everyone’s teeth were like yours, I’d have no business.’ Of course, I do take some care in looking after my teeth, but the important thing is the good causes of my verbal karma—I changed from negative causes. I used to say some unpleasant things, including all kinds of curse words; when I first came to Taiwan, I even learned the typical three-character swear words. After practicing Buddhism, one day I realized I no longer said those things! It’s because my mind became virtuous, so naturally those vicious words won’t come out. 

At the end of the day, if one’s heart is still evil, then even the words spoken after learning Buddhism remain harmful. Criticism and dissatisfaction towards the guru are evil. You might say: ‘No, when did I criticize the guru?’When taking refuge, it is stated that one must not speak of the guru’s faults. Was that mentioned? (Everyone answered: Yes.) Why do you criticize the guru all the time? You begin to do so once the guru does not accomplish your ideas. I dare not say if I have achieved attainment, but at least I have accomplished some good fortune! You haven’t! Because of this, you can’t compare yourselves to me. If you have the ability, go ahead and build a monastery to show me, it’s not just about having money—you can’t build it without the capability, and without anyone to help you, it won’t get built either. At 78 years old, I’m still this busy every day, helping sentient beings all the time—can you do that? Just look at the old men here; each one older than the next, and they can’t even do the grand prostration. Don’t even mention the old men; even those in their sixties can’t manage it. They don’t have good fortune! At least Rinpoche has attained good fortune.

So that’s why I often stop you or even ignore you when you’re talking in front of me, prohibiting you from speaking. Do you think this is a court? This is not a court. This is a Buddhist center that teaches you how to distinguish good and evil, cause and effect. The guru prevents you from speaking once he feels your evilness because he’s afraid you would lead to evil causes, and get evil effects when the time comes. Many disciples at the Buddhist center nowadays think that they don’t have to practice diligently since Rinpoche has promised: As long as the disciples don’t leave the center, he will save them from falling to the Three Evil Realms when they’re dead. Yes, I have promised it before, and I am capable of doing it. However, where does one go if not falling to the Three Evil Realms? The Human Realm. If you haven’t practiced while alive, it’s still a pity to go to the Human Realm. It only gives you a slice of chance to practice in your next life in the Human Realm, but it’s impossible for you to be reborn in a wealthy family, or with great roots of virtue, you won’t be rich because you didn’t practice while alive. 

Recently, I’ve seen some disciples. For instance, two days ago, a 90-year-old disciple passed away; she was never willing to make offerings, although Rinpoche promised to transfer her consciousness, but I can’t transfer it to the land of Amitabha because she doesn’t have good fortune. Two weeks earlier, her brother represented her to make offerings with her money, halfway through speaking, he unexpectedly forgot to offer and left. If one isn’t used to making offerings while alive, one won’t offer before death. She would rather lie in bed for over a year or two years, without making any offerings, only until she was almost dead did she tell her brother to offer with a thin red envelope. It’s fine if you don’t have money, I have mentioned it many times, I often care if my disciple has money or not, and help him if one doesn’t have money, I’ll even pay full responsibility for funeral arrangements. But many people worry about not having enough money saved for their funeral. If you don’t make offerings while alive, why would you have good fortune to be wealthy in your next life? You have come to me for over ten or twenty years in this life, and only offer a little each puja, a little to the monastery, only a little for each. In exchange for what? For me to save you from falling into the Three Evil Realms. 

A disciple who has been away for over ten years used to work in my company, she came back recently because her mother passed away. Her mom told her, ‘You must go to Rinpoche.’ before she died. Therefore, she played my recitation of mantras to her mother, and made her eat a holy pill. There were two round holes appeared on her mother’s head after the cremation. This person is extreme, she came to plead for consciousness-transference yesterday but forgot about it halfway and left. What does that mean? Lack of good fortune for consciousness- transference. Although I saved her mother from falling to the Three Evil Realms, however, she neither has the qualification nor the conditions to let me take her to a higher place. She kneeled in front of me, stood up, and left halfway through talking, and forgot to mention everything afterwards, she thought that Rinpoche had done everything.  

As a Buddhist practitioner, my greatest wish is to constantly help the sentient beings to improve and practice, and in order to have the opportunity to practice in future lives. But you don’t and are unwilling to do so while you’re alive! Like the disciple who came yesterday, who is almost dead due to cancer, came to make offerings, and I rejected them. It’s because she is never willing to offer. I know that she has money, but she is stingy. She usually doesn’t make offerings, so four years ago when she fell ill, I didn’t know, her group leader didn’t know, nobody knew about it. She kept going to see doctors, and only when the doctor said she couldn’t make it did she come to me. Tell me what’s the point of having a disciple like that? I have no idea what she’s doing. She brought her whole family to see me yesterday, and three of her children have all grown up. Her husband took a stack of $100,000 NTD, while she used a paper bag to hide what she was giving me so I couldn’t see it. I guess it was at most $300,000 NTD. Maybe that’s a lot of money to them, but to me, I know this family has more than just that amount. It’s not that I want all of their property and money, it’s because she has no heart for making offerings. In this case, if I accepted it, I had to pay for great responsibility. Rinpoche has mentioned many times, I had cancer but didn’t go to the doctors, I did nothing but only through practicing, the cancer has gone. She didn’t listen to it. I have also mentioned a quite few times that cancer is very difficult to cure, even an incurable disease—and only the Buddha’s teachings can truly heal it, yet they still won’t listen! She could spend four years of money on the doctors, yet she won’t spend four years practicing diligently. Even here today, there are some disciples with cancer, they listen and recite every day, and many of them are still alive. It’s like there are earplugs stuffed in your ears. Why won’t you listen?

I only promised all of my disciples that as long as you don’t leave me, I won’t let you fall into the Three Evil Realms as you pass away. But if you didn’t practice before death, how many times have I said this: Must have no lack of good fortune, merits, causes and conditions. Have I said it or not? (Everyone answers: Yes!) I’ve reminded you of this almost every puja, so why do you still value money so much?
 
It’s fine if you don’t practice yourselves, making offerings is also a Dharma method, but you’re not willing to do it.  I don’t know what to do with you, so I don’t accept it since I still have to pay too much responsibilities, accepting just a small amount of money from her and having to help her with so many things, it’s not that it isn’t worth it—it absolutely is! But Rinpoche is getting old, I will definitely accomplish the things I’ve promised you; the things I haven’t promised, I definitely won’t do. What things? Helping you if you don’t practice sincerely? Spent money on doctors and taking many supplements over the past four years, yet you haven’t truly practiced. No one is making a firm commitment!

Why do I only expound sutras here at the Buddhist center now? It’s because all Buddhist teachings come from Shakyamuni Buddha. I expound the sutras for you so that you have guidance and a fundamental understanding of how to practice. But you don’t listen! You treat it like worship and ask for blessings, giving a small red envelope and expecting everything in return. Is it really that easy? That kind of thing will never happen. Rinpoche is not talking to you about offerings, absolutely not, I’m just telling you that this is how the Dharma method of practice is done—you can’t avoid doing it this way. Just like the 90-year-old disciple, if she could make offerings more than one year ago, she wouldn’t have to suffer over a year, it’s because she didn’t think herself will die, thinking Rinpoche will bless her to not die. Until she was at her last moments and wanted to make offerings, her brother forgot about it—because she never had a sincere heart for offerings that her brother would forget about it, even when he’s standing in front of me. Her brother came to make offerings again yesterday, I said I wouldn’t accept it because I don’t accept money from those who aren’t my disciples.

Living in such a chaotic world, you need to determine. The southern region was flooded in the past month, so many people suffered, but at least the disciples in the south were unharmed, right? (Disciples: Yes, thank you, Rinpoche!) Keeping your properties safe and your houses not being destroyed, yet you still won’t determine to practice, still thinking that Rinpoche should protect you? If you break the refuge vows, how can I bless you? It was clearly stated when you took refuge: if you commit any of the nine violations, you won’t receive the guru’s blessings. Was this said? (Everyone: Yes.) Everyone forgets and thinks it won’t happen– Rinpoche is very compassionate, and so are the Buddhas and Bodhisattvas. If they were so compassionate, they wouldn’t have told you those requirements. But no one believes it! Now hearing these words, you think, ‘Sigh! This is really hard.’ I’m the one who suffers—not you. You don’t even realize when your own speech is wrong, yet you need the guru to constantly correct and warn you not to speak like that. Don’t think I’m simply listening to your ‘Buddhist’ words—I look at whether your heart is sincere. So, behave yourself.

Sutra: ‘If verbal karma arises from greed, it is expressed through defiled affection. If verbal karma arises from hatred, it is expressed through harsh speech. Verbal karma arising from ignorance also follows greed and hatred in its expression. One should clearly understand that verbal karma rooted in ignorance likewise manifests from harsh speech.’

Here it explains that once the words are spoken, the karma appears. Arises from greed, it is expressed through defiled affection. The way you speak may stem from greed and attachment, expressed through defiled affection. It might be sweet talk, pleasing words, or very refined language, but they are still defiled speech. If a guru cannot discern the hidden meaning in such words, this guru no longer needs to continue and may leave. If verbal karma arises from hatred, it is expressed through harsh speech. You may speak in a way that seems polite on the surface, without a single hurtful word, but in fact, you are scolding someone. This is ‘attacking by innuendo’, and you often do such things. Let me remind you again—no matter how much you may dislike Rinpoche, you must never speak ill of Rinpoche, I’m warning you. It’s not that I’m afraid of your criticism, I won’t hear your insults or your gossip, because you say these things in private at home, whispering back and forth between husband and wife, but whatever you say will cause karma. When karma is created, Rinpoche may not hear it—correct? Shakyamuni Buddha once said: If someone offers you a gift and you refuse to accept it, what happens? They have to take it back, right? So when you criticize me at home—saying I’m unfair, that I treat one person better than another—I may not know about it, but what happens? You have to take it back. So go ahead—keep talking!

I find it really weird, why would one still be diagnosed with cancer if one has diligently practiced Buddhism for over ten years? Even if one has cancer, how could it not be healed? It’s due to the good karma of thoughts, words and actions aren’t pure, it’s just superficial. You couldn’t receive Dharma of Buddha and Bodhisattvas and blessings of the guru.

Therefore, it is mentioned very clearly that you should be serious while speaking. Clearly understand. As long as you open your mouth and talk, I will recognize whether you’re talking to me through greed or hatred. Hatred does not mean being angry at me, but it includes being dissatisfied, unhappy, and not as you desired. You can’t talk to Buddha, Bodhisattvas, and the guru like that, it’s a disadvantage to you.
 
Verbal karma arising from ignorance also follows greed and hatred in its expression. Ignorance means not understanding the cause and effect while talking. Ignorance is people who do not believe in cause and effect. Follows greed and hatred in its expression. The moment you open your mouth, the words are already unpleasant. For example, parents sometimes scold their children with very harsh words—this is not good. Take the phrase “dead kid” as an example, how do you say this in Taiwanese? (At this point, a monastic disciple was about to hand the microphone to another monastic disciple.) Seeing this, Rinpoche instructed the one originally holding the microphone: This one carries no karmic retribution—you say it. (The monastic disciple replied: Sí-kián-á.) Don’t use such expressions as casual catchphrases—don’t make them a habit.

Sutra: ’If verbal karma is expressed solely through abusive speech.’
 
Abusive speech does not necessarily mean using curse words, nor does it always involve directly cursing someone, it is anything that makes another person feel utterly humiliated or ashamed, and such words should never be spoken. But I can—just like earlier, when I corrected the monastic disciple who was about to hand the microphone to someone else to answer “sí-kián-á” (“dead kid” in Taiwanese), I did it because I didn’t want him to harm others, but you cannot do this. Rinpoche will help you dig out the filthiest, darkest parts of yourself. You feel that Rinpoche is scolding you—then I’m scolding you, so what? (Everyone laughs.) If you can’t accept being scolded, then leave. You all want a practitioner who is always smiling at you, gentle and pleasant, never criticizes you, there is no such thing. If there is such a guru, there are only two possible reasons: first, they have their eye on your money; Second, they simply don’t care about you—because they’re ready to leave anytime and won’t be staying in Taiwan forever. Whenever you ask for something, or ask about how much money it costs, he’ll say, ‘Sure, sure, I’ll do a ritual for you, everything is fine.’.If you need this kind of guru, there are plenty of them out there. 

Sutra: ’That is, anger is expressed through abusive speech; and verbal karma rooted in ignorance is likewise expressed through the darkness of delusion.’

These few lines are simply explained, yet no one seems to think that verbal karma is a serious matter, they think that: ‘I’ve said it, the other person forgot, so it’s fine.’ or think it doesn’t matter just muttering to themselves. Nowadays, some people are clever—when they speak, it’s like they’re holding the words in their mouth. When someone asks what you said, they reply “nothing”. But the moment your mind arises the thought and your tongue moves, it counts. Don’t think that if you move your tongue quickly and speak fast so others can’t catch your words, it won’t count. As long as you say it, it counts. The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows makes this very clear that people with heavy verbal karma will fall into the Hell where the tongue is pulled out after death. There, your tongue becomes enormous, and oxen drag a plough to till it—cutting it into pieces, once it’s cut, it grows back, and to be cut over and over again, until the negative karma of your abusive speech disappears. At least thousands of years, which is truly miserable.

Those who are still diagnosed with cancer now must not have purified their body, speech, and mind. Refuse to believe they’ve committed negative karma. In Vajra practice—let’s not even talk about other aspects—just plainly talk about Hevajra. Any guru who can authentically practice the  Hevajra must belong to the Anuttarayoga Tantra (Highest Yoga Tantra), but before engaging in that practice, one must first do the Vajrasattva practice to purify the negative karma of body, speech, and mind. On what basis do you think you can skip repentance? Do you think your body, speech, and mind are already completely pure? Even before going into retreat, we still have to do many practices to purify verbal karma, because we fear our mouths will not be able to continually recite mantra. Some people can’t properly complete the Four Extraordinary Foundations of Vajrayana Ngondro—especially the mantra recitation—because their verbal karma is heavy, in some cases, they’ve even criticized the guru. No matter what form that criticism takes, if it falls within the range of greed, hatred, or ignorance, then it’s there. And it’s very easy to commit.

Sutra: ’One is fully able to understand. Moreover, with the wisdom of the divine hearing, one truly knows and skillfully perceives occurrences. Thereby dismantling that verbal karma. Following the path of purification, one counteracts and overcomes it through this ability to directly oppose it.’

This line, truly knows and skillfully perceives occurrences of divine hearing– breaks what? It breaks sentient beings’ greed, hatred, ignorance, arrogance, and doubt, in other words, when I often stop people from speaking, I am breaking your greed, hatred, ignorance, arrogance, and doubt.
 
Thereby dismantling that verbal karma. Following the path of purification, one counteracts and overcomes it through this ability to directly oppose it. If one must change the verbal karma of sentient beings to follow the path of purification, it means guiding their words in a pure direction, so as to counter and break verbal karma driven by greed, hatred, and ignorance.
 
Sutra: ‘Pure verbal karma. That is enables one to counter and purify all greed, hatred, ignorance.’
 
Pure verbal karma enables one to break all greed, hatred, and ignorance. Buddha talked about this in the former line. I’ve mentioned that I used to say Mandarin curse words, and suddenly found myself never say it again. What does that mean? It means using goodness to break this kind of greed, hatred, and ignorance. Therefore, you speak out naturally and explain yourself not being intentional. As long as you speak out, you’re not unintentionally, it must be intentional, there must still be serious greed, hatred, and ignorance in your mind. Why aren’t you willing to make offerings? It’s because of serious greed, hatred, and ignorance. You are afraid of everything, but not scared of falling into the Three Evil Realms, not scared of cause and retribution, don’t think that by attending pujas can purify all your negative karma. Attending the puja could only stop the negative karma for a while, it won’t affect you, you have to practice by yourselves! Without practicing, the negative thoughts will still arise someday, at that time, power of the Buddha and Bodhisattvas, and the guru to shield you from negative karma will disappear. Disappearing doesn’t mean taking it away, he doesn’t take it away, it’s because you don’t accept the cultivation of virtuous karma, still living the way you like with negative karma, so the power of evil becomes stronger and stronger that you’re not able to change yourselves. 
 
The feature of practicing Buddhism is to change yourself. To break it, you must counteract and overcome the problem of yourself, instead of saying it’s just your personality, you can’t change. If you really can’t change, then you’ll have to change in hell — if you can’t do it in this life, fine, you’ll change in the Hell Realm or the Animal Realm. In the Hell or Animal realms, you’ll truly be repaying your debts; once they are fully repaid, things might be better when you come out. So behave yourself, don’t think that just let go after hearing these words, karma is not something invented by the Buddhas or Bodhisattvas, it’s a natural law of the universe, the Buddha merely explained it to us in great detail and with great insight. We must take it to heart and believe in it.

If you can’t change your verbal karma, you must engage in deep repentance and recite mantras frequently. Some people even find themselves unable to continue halfway through a mantra recitation, this shows that their verbal karma is still profoundly heavy. Such people usually do not truly believe in or respect their guru, so naturally, they can’t continue reciting — they are not allowed to. Even if they want to recite, they may suddenly feel very tired or whatever, and then they just can’t go on. This means their evil karma is severe! 

Sutra: ‘Moreover, with the divine hearing, one hears all the sounds of holy ones and non-holy ones alike. Having heard thus, one does not give rise to attachment toward the sounds of the holy ones, nor attachment or opposition toward the sounds of the non-holy ones.’

I’ve mentioned formerly that a saint is a practitioner who has already broken away from reincarnation. A non-saint hasn’t broken away from reincarnation, still remains as ordinary practitioners and ordinary people. Hears all the sounds. Having heard thus, one does not give rise to attachment toward the sounds of the holy ones, nor attachment or opposition toward the sounds of the non-holy ones. These lines show that once the Bodhisattvas obtained divine hearing, they won’t be attached only to the words spoken by holy ones while refusing to listen to the words of non-holy ones. He remains free from attachment or the urge to oppose — he does not feel the need to refute or dismantle what the other person says. This is difficult to explain clearly. For example, when some disciples speak, I may feel that their karmic conditions are not yet sufficient, so I choose not to respond. They may think they have prevailed because I did not counter their words. Why not counter them? It’s because they cannot be saved right now— if I were to refute them at this time, it would only provoke stronger hatred, so I let them be. In other words, this is someone who cannot be liberated at the moment, so I don’t liberate.
 
Thus, a Bodhisattva does not insist on hearing pleasant words; when hearing unpleasant words, they also do not feel the need to counteract or overcome, but instead act in accordance with fate. If the fate isn’t present, they will not act, this is unlike some people who constantly argue whenever they hear something incorrect after learning a bit of knowledge, always trying to prove the other person wrong. When I’m teaching the Dharma, of course I will counteract your errors, but when I’m not teaching the Dharma, I am actually a person who speaks very little, no matter what others say, I will just respond, ‘Alright, alright…’Because if there is no condition, there is no need to correct them; correcting them might instead stir up thoughts of slandering the Buddha or the Sangha. To grasp this level of discernment, one must truly have practiced the Bodhisattva path.

Without having practiced to the Bodhisattva path, it is very difficult to grasp this level of discernment. When a single sentence enters the ear, it is natural for thoughts to arise; the mouth will instinctively begin to move, wanting to counter or respond, this is a deep-seated human flaw.

Sutra: ‘Moreover, upon hearing the voices of holy ones, one generates great compassion; upon hearing the voices of non-holy ones, one arouses great pity.

Toward all sounds, there is no concept of before or after — with the wisdom of certainty, one perceives reality as it truly is.’
 
When one hears the voices of those who have attained liberation from birth and death, one obtains great compassion. As mentioned before, how the origins of great compassion and pity come from. Since he’s a holy person who has already been liberated, we can learn more Dharma from them. For the voices of non-holy ones, we cultivate great compassion to help them and liberate them in reaching the opposite shore.

Sutra: ‘Moreover, with the heavenly hearing, one hears throughout all the worlds of the ten directions without exception the wondrous Dharma spoken by the Buddhas and World-Honored Ones. Upon hearing it, one contemplates the root-capacities of those beings to be liberated, and does not give rise to delusion or confusion, embracing all without ignorance.’

A great Bodhisattva endowed with the heavenly hearing, one hears throughout all the worlds of the ten directions without exception— meaning all the worlds in the ten directions, leaving not a single world unaccounted for— the wondrous Dharma spoken by the Buddhas and World-Honored Ones. After hearing the methods of liberation and Dharma taught by all the Buddhas—Upon hearing it, one contemplates the root-capacities of those beings to be liberated, and does not give rise to delusion or confusion, embracing all without ignorance. After hearing the Dharma expounded by all the World-Honored Ones, he will contemplate the root-capacities of those beings to be liberated. Bodhisattvas save all beings regardless of their root-capacities, without discriminating between those they like or dislike, or whether they accept or reject. Similarly, Rinpoche has taught Dharma for decades without partiality—regardless of whether one can offer money or not, whenever there is fate, I will help. In fact, I treat disciples without money even better.

The meaning of these lines is that once he has learned and heard the methods to attain Buddhahood, he does not concern himself with what root-capacity sentient beings have, he must use all methods to embrace beings, helping them to learn the Dharma. Although Vajrayana and Mahayana are distinct in The Glorious Jewel Buddhist Center, it’s because you don’t have the root-capacities to learn, but Rinpoche still embraces all. Embracing means also teaching the Dharma, it’s me to decide whether you have the root-capacities to accept it; if you don’t have the root-capacities to accept the Dharma, you won’t be able to attain practice even if I transmit it.  Even so, I will still use other Dharma methods to embrace you. 

For instance, the monastery won’t hold the puja this month, next month it will hold the Amitabha Puja. The registration for the Amitabha Puja is very fast, which shows that in Taiwan, many people study and listen to the Exoteric Buddhism teachings, while those practicing Vajrayana are very few. So I need to adapt to this environment and perform the Amitabha Puja of Transferring Consciousness. 2,001 people have already registered now — how fast! Usually, people don’t know the benefits of the pujas and won’t sign up no matter how much you try to get them to. But once they hear ‘ Amitabha Puja,’ they rush over like bees because they believe that by transferring consciousness of their ancestors and karmic creditors, they can live a better life– there’s no way. But just follow the fate, especially in the June lunar month, when people like to hold puja of transferring consciousness, I’ll give you what you want, so you can be happy for a while. (Everyone thanks Rinpoche.)

Sutra: ‘Nor do they lose mindfulness. Just as sentient beings with root-capacities enter understanding. Realizing that all Dharmas are equal. Furthermore, upon hearing the Dharma spoken by one Buddha or two Buddhas, they do not create obstacles or distinctions that hinder one another.’

These lines explain that when a Bodhisattva transmits the Dharma, it is based on the root-capacities and fate of sentient beings, the Bodhisattva guides beings on which Dharma method to practice—not making distinctions of this Buddha is superior, or that Buddha is inferior. Some beings’ root-capacities are not suitable to receive attainment in this lifetime; forcing them would cause them to bear burdens they cannot handle. Some beings need to be sternly admonished; if not, they may continue to commit evil deeds. Others are not permitted to come because if they are accepted, they might consider themselves already achieved something and thus continue committing evil deeds. 

The meaning is: A Bodhisattva will not think that this Buddha is bigger than the other Buddha; this Buddha is better than the other Buddha. Every dharma method is all to help the sentient beings attain Buddhahood. However, the course to attain Buddhahood, the time, and the method of cultivation, each sentient being is different from one another. This is because of sentient being’s karma, not the Buddha’s karma. 

Buddha, according to each sentient being’s karma, provides the Dharma methods that are able to help sentient beings; according to eighty four thousand afflictions, then creates eighty four thousand of Dharma methods to liberate myriad beings. This does not represent this Buddha is good or bad. Every Buddha is a Buddha, and they are all equal; only different in the vow power. For example, Amitabha Buddha’s vow power is hoping sentient beings can reach his place; even can’t, at least let sentient beings not fall to the Three Evil Realms. Shakyamuni Buddha’s vow power is yet different, and is to teach Buddha Dharma to Earth, sentient beings in the Heavenly Realm. Each Buddha has different vow power, therefore, one can not criticize that practicing this Buddha is not good; practicing that Buddha is more superior. Depending on which Buddha he specializes in practicing and propagating, you follow to learn, meaning to have a fate with this guru and Buddha, and it does not mean you are more superior.

Some must find a so-called‘reincarnated’ one to learn. I am also reincarnated!   Shakyamuni Buddha is also reincarnated. You are also reincarnated. Reincarnation does not mean that in this life one is absolutely able to attain results through practice. From years of experience of what I have seen, reincarnation does not necessarily mean that in this life one can attain achievement; it is just that the conditions for learning in this lifetime may be more favorable for them than for me; probably with a better virtuous fate than mine; however, if he doesn’t practice diligently, it will be the same. Therefore, many people are superstitious about a reincarnated one, thinking that he has greater ability; this is his own matter, and has nothing to do with you.
 
For Vajra, reincarnation’s definition is that he has the vow power to again come to liberate sentient beings. If one truly reincarnates to liberate sentient beings, then he must have a Buddhist monastery; it is impossible to be called ‘reincarnation’ with several centers; in fact, his Buddhist monastery must be built through his hand, and it is not claiming to have lived in it in a previous life. I, also certainly lived in a monastery in my previous life, and so did you. Therefore, everybody, stop being superstitious about this word, ‘reincarnation’. Everybody should look at the life of this guru who propagates Buddha Dharma, whether one leaves what the Buddha speaks about or not, whether the Buddha Dharma spoken is able to help us to release from life and death, and see our problems; it is not about whether he is a reincarnated one or not. I am not helping myself to explain. I am really a reincarnated one. Because if I do not reincarnate, I will not meet the Drikung Kagyu Lineage and also His Holiness the Drikung Kyabgon Chetsang.

Everybody be clear, learning Buddhism, this road, is definitely not a morning or evening or a year or two, rather, it needs time to slowly accumulate. During the course of accumulation, only if one’s heart diffuses, it is very easy to regress. Therefore, everybody shall make a determination; when one goes back home, read more, and listen more about what Rinpoche talks about. Do not think that you are capable, and with Rinpoche’s protection, that will do. Rinpoche will definitely protect you not to die untimely, other than that really depends on oneself’s practice. What is called protecting one from untimely death works for people who do not break the precept of taking refuge. 
 
Divine hearing and divine sight being talked about today are a little bit different from your view. Everybody thinks that divine ears are to hear many things, and divine eyes are to see many things. In fact, to explain the inside, what matters the most is that divine ears and eyes are for liberating the sentient being; they are not for showing how capable he is. If one does not use this tool for liberating the sentient being, having divine ears and eyes will only harm oneself and sentient beings. What is called liberating sentient beings is not telling you what will happen, this is minor thing; the most important of all is he sees whether can you be liberated or not, by using which method to help you to liberate from life and death, using which method to prevent you from continuing to do evils, using which method to stop your evil, so then able to turn virtuous. This is divine ears and eyes, and this is the most important of all. 

In the past, many people were all superstitious, thinking Rinpoche was very capable and powerful, and knew everything, all like to come to me. I, now, do not see this type of person. Because it’s meaningless, treating me like a fortune-teller. If one treats me as a fortune-teller, then the charge is high, because I am really capable and powerful. 
 
Since we think we are learning Buddha Dharma, one should get a clear understanding on the aspect of Buddha Dharma; do not do some methods that you think are correct. As long as it is not spoken by the sutra, spoken by Rinpoche, any methods you use are all wrong. Telling you that you are being lazy, idling around, but you can not use the method you come up with to do things. Rinpoche does not speak of, you do it, then it is wrong. 
 
You all think that coming to Rinpoche is very troublesome, do it by yourself, and there is no big deal. Of course, there is no big deal. Because you are about to be no big deal in the future. You absolutely have nothing going to happen. Because you think there is no big deal, this is your karmic retribution. (participants laugh.) Now then, are you able to understand? I find you guys are really smart enough. 

Rinpoche leads disciples to perform the Dharma Protector Achi liturgy and bestows teachings:
 
Many years ago, His Holiness transmitted a Dharma text to me. At that time, some Rinpoche knew it, and were not satisfied. Why was this Dharma text transmitted to a person of Han ethnicity? Because this Dharma text does not transmit outwardly.  Probably in the near future, in English we say“ in the near future”, how near is it? I do not know. Maybe for those who took refuge for more than 12 years, and who complete The Four Extraordinary Foundations of Vajrayana Ngondro, but that does not mean it will be transmitted for sure. I will still be picky, and for those who have made a great contribution towards the Buddhist Monastery, and the association. Except for the money, those who also make contributions on various matters, I will transmit this Dharma.

Want to know what this Dharma is? (everyone replies: we want.) Nothing good will happen if you know. (everyone laughs.) This Dharma is Achi’s empowerment Dharma text. I have never transmitted it, did I? (everyone replies: yes! ) Why be so rigorous? It is because Achi has a vow: Any disciple of the Drikung Kagyu, she will definitely protect and support. Therefore, if one is not a disciple of Drikung Kagyu, only a believer, she will not protect and support him. Some people think hadn’t the Dharma text been already transmitted? This Dharma text is just merely for you to recite. Even reciting has the effect, however, to truly practice, one must receive empowerment. Some monastics of our Drikung practice Achi for their whole life, and attain achievement, by practicing Achi.

The mountain cave where Achi achieved attainment is still located in Qinghai. After she left, the whole cave was sealed off; next to it is the first Buddhist monastery of Lord Jigten Sumgon. Back then, Achi left words: Nobody can enter this mountain cave. There were two young lamas who did not believe it and went in there; the result was that one came out dead, and the other one went crazy. Therefore, Achi is not a Dharma protector one usually practices. In terms of Tibetan Buddhism, Achi is a wisdom type Dharma protector which is above Bodhisattva’s Dharmakaya and is not an averagely worldly Dharma protector. The averagely worldly Dharma protector can help you with a little bit of minor worldly matters, but can’t at the aspect of practicing, accumulation of good fortune; therefore, one practices Achi. 

Other lineages do take Achi as one of their great nine Dharma protectors, because the husband of Achi is a lay practitioner and is a guru of the Nyingma lineages. Thus, they think Achi is also a Nyingma lineage’s Dharma protector. In fact, the Dharma of Achi is not of the Nyingma’s; the Dharma of Achi is directly transmitted from her superior to her. Before I was not yet a guru in this life, I saw Achi with my own eyes. 
 
Achi divides into harmonic yidam and furious yidam. There was one time His Holiness was transmitting a furious yidam, after reciting, there was no transmission of the mantra, and I raised my hand. His Holiness asked, ‘What’s the matter?’ I said: ‘His Holiness, you did not transmit the mantra.’ His Holiness stared at me for a long while. I said: ‘His Holiness, the mantra.’ His Holiness said: ‘I understand.’ His Holiness then went inside to search the matra and came out to transmit by pith instruction.  Therefore, only I have this Dharma text. This Dharma text, I do not leave behind; I rely on reciting. Before I die, I will recite it out, and instruct people below to practice  
 
In our grand puja, at the Buddhist Monastery, we practice the harmonic yidam and the furious yidam. Harmonic yidam is to help you to practice, and the furious yidam is to help the guru with the work, including his vow power, activities, and so on. In fact, many matters are all helped by the four Dharma protectors besides Achi. Why transmit this Dharma? Because I am getting older, if not transmit this Dharma, probably this Dharma will be lost. Because not many people in Taiwan have this Dharma text. Unless he is a Rinpoche of the Drikung Kagyu Lineage of Tibet, then he has; if one is not, then absolutely no. Many Dharma protectors do not have a formal set of empowerment Dharma texts, only the reciting Dharma text. You must be thinking, ‘Why isn’t it your turn?’ Of course, it is not your turn. Because you are not the disciple that the Drikung Kagyu lineage formally recognized and settled. If I transmit to you, and you do not listen to the words, even leaving, or anything else. Although Dharma Protector Achi will not deal with you, but next to her are many retinues of hers. These retinues will then come. They will not harm you; only takes away those roots of virtue that you have practiced from me in this life. 
 
Many people who learn Vajra all hope to learn the Dharma protector, thinking that they will be capable and powerful. In fact, this is not. Unless you, with a very firm belief, firm support towards the lineage, never change, the Dharma protector will protect and support you through lifetime and lifetime; not only one lifetime. Now, you have to ask yourself, exactly, how much contribution did you make towards the lineage, the Guru, the Buddhist Center, and the Buddhist Monastery? It is not that you participate in the puja and it is a contribution.
 
Recently, I have been reorganizing many matters in the association. There are many matters that you can do, but neither do one nor ask; unrelating to each other. Just like English translation, only translate to the year 2023, then stop, and have never continued, and so does the Japanese translation group. With more than one thousand disciples, nobody is able to see this, and nobody reports upwardly; Then it means you do not care. Among a group of people translating into English, there was actually a junior high school student, only because he is studying in an American school, they assumed his English would be good, and even brought in an English teacher from a senior high school. Once I saw, although I am only a senior high graduate, I do not dare to say good at English, but my English is adequate. From this point, it is clear that everybody has developed such a habit. Now, I will put lots of effort into reorganizing the whole matter inside the association. 
 
The association belongs to you all, everyone’s. You only take care of yourself. Even if you do not have the ability to do so, you can remind. Having a group leader, and a contact person you can speak to; the group leaders also do not report to the board of directors. The board of directors is all numb, only knowing to scold people, and see whether there’s money, and nothing is done; let me, this old man, deal with it. Originally, I did not know this. I think having more than one thousand disciples, all with ability, with talents, and have achieved many matters in society, should be able to help me to deal with such minor matters. In the end, everybody takes care of their good life. How did I know it? Because they were helping the Buddhist Monastery to apply for a website, and I saw the English name, and thought, what on earth is this mistake! Actually, using this word temple. Last time I have scolded this matter, this time I will not scold this.  A person with such bad English actually appears in the association. For more than one thousand people and nobody actually sees this. I can only sigh and complain in one sentence: Where exactly is Taiwan’s level of English? Many of you all understand English, but can’t distinguish between Temple and Monastery? This means everybody all feel that this is not their business, thinking that Rinpoche should be responsible, because he takes offerings, and he should be doing everything, and we do not need to do it; only come to participate in the puja, and Rinpoche bestows us benefits, then it will do. Is it like this? You do not dedicate towards the association, then soon or later it will not exist. 
 
The disciple who got cancer that I just mentioned, had already got cancer for four years; during the 4 years, she did not speak to anybody about it in the association; nor did I know it. Why did she not speak about it? She thinks it is her own matter. The doctor said it will be cured, so just go see the doctor; if it still can not be cured, then go find Rinpoche. All have this kind of attitude. You said if one day I die, will this association still exist? I do not believe it will exist, but my Monastery will.  
 
For so many years, everybody has developed a bad habit that no push, no move, push then move a bit. Just like the English translation group, within the two years, not a single article was translated, and everybody all felt nothing. How do you know that there might be a foreigner who, after reading the article, suddenly wants to learn Buddhism? We, again, help a person to learn Buddhism, isn’t it? Just do not translate, leave it there and let it slide. Because Rinpoche did not talk about it. Finding twenty two people to translate into English, actually, nobody goes and does it. The one who is leading does not drive it, the one who commands does not command, and just let it slide. You want to help the center, and the association, should be dedicated; not being dedicated, then things will go in opposite directions, just like what the sutra speaks, using thoughts of greed and hatred to talk. Do not do this. You can not to participate in, and can say to Rinpoche that I only come to learn Buddhism. In the end lots of people come to register and say that they want to participate, and yet do not do it at the end of it. When you take refuge, you can sign a paper, writing down that you give up the right and responsibility of being a volunteer. This way, everybody will not come to find you. Now that when found you, and you do not have the ability; you can say that you are not able to do it; but then it is not like this, bogarting it.       

Before, when the Buddhist Monastery had a consecration, asking one to draw the Eight Auspicious Symbol; a bunch of guys asking girls to draw, I then scolded. Why did not one ask your wife to get on the floor to draw like this? Why did not just spend a little bit of money and ask someone to draw. You are all this kind of person. Why can’t you attain anything? Selfish and self-centered, greed, hatred, ignorance, and disbelief in cause and effect! Thinking that so long as one does the matter of the association and the Buddhist Monastery, then it will do, but, are you dedicated to it? It is also ok that nobody is dedicated, you can keep depleting Rinpoche, until one day I am gone. What will you going to deal with it? I, now, will have many major movements going to show up; the whole translation group had been canceled, the information technology group also been canceled; those who helped me with the computer, I do not want them, either; when coming to repent, their repentance is not accepted. Because of evil thoughts, matters that were told to them to do two years ago, until now, are still not yet complete.    
 
What I can not understand the most is why you change the Buddhist Monastery to a Temple, and yet claim to understand English. You lived for so many years, not speaking about Taiwan, in this world, does any Buddhist monastery be called a Buddhist temple?  Why does my Buddhist Monastery have to be called a Buddhist temple? It is because ‘temple’ is in English. From this point, one is able to tell how terrible your heart is. More than one thousand people, and nobody sees it. I am busy every day propagating the Dharma, teaching you, protecting you, and blessing you, and how did I get such time to pay attention to so many little things? If it is not because of changing the website address, I won’t know that you are so out of line, using it for so many years. How can you practice when each of you is so selfish and self-centered? Everybody with matters happens will come to Rinpoche, however, there are matters of the Buddhist Monastery, everybody tries their best not to get involved; if one gets involved, then all do it slowly. Don’t know what to do with you?

I have been shown you, for example, I got skin cancer, and I have told you many times that I did not go to see the doctor, did not implore Buddhas and Bodhisattvas, did not tell His Holiness, but I recovered. Why is it like this? You, of course, do not believe it.
 
At that time, the doctor disciple-Xie, in my room, helped me to examine; tell them, what kind of cancer did I get? (doctor disciple replies: At that time, I saw the face of Rinpoche had a brown close to black patch. I saw it was changing, so then I reported to Rinpoche that this might not be a good thing and might need to see a doctor to treat it. Rinpoche glanced at me, then ignored me. For a period of time, I reported to Rinpoche; Rinpoche said that don’t mind it; so then it was left alone. Several years ago, I saw Rinpoche’s face had already shown no existence of thing of this color. Rinpoche, indeed, does not take medicine, see a doctor, nor take us seriously.)

Today, mentioning this matter is to tell you, Dharma is able to do it, the only thing is you do not listen to the words. Starting from the day of taking refuge, one does not listen to the words; of course, there would be a discount as Dharma reaches your side, and at the very end, left little of good fortune, just let you continue to stay; but can not able to help you to turn anything. Disciple Xie told me it was a very terrible cancer, what was it? Explain a bit. (Reply: Melanoma grows on skin; above all the cancer, this is a very aggressive tumor. Because it is really good at running. Just one little spot on the skin, but at the liver, nerves, bone and brain are all having it. One of our Dharma brother’s elder brother has a melanoma on the leg, the result is that he comes to see a doctor due to anaemia; finding out that inside his stomach and intestine are completely full of melanoma; therefore, it is a type of very aggressive tumor.)   
 
How old was I that year, roughly? (Doctor disciple replies: around the year 1999) Therefore, roughly twenty-six years. Can cancer be able to come through and reach twenty-six years? Doctor disciple said, ‘Never seen before.’ Usually, how long will relapse? (Doctor disciple replies: The wife of a friend of mine, these recent two years, has already metastasized all over the place.) This is Buddha Dharma. Rinpoche keeps turning the evil that was done by myself, turning to complete pure virtue. Even the evil will all not happen on my body; yes, then only just a little minor matter happens; never harm me. You just do not believe. I have made an example for you to see; you do not practice yourself, it is also okay, but at least listen to the words; be reverent towards the  Guru; one should make an offering then make an offering, and should do whatever it should be.  You all aren’t, everybody all makes discounts, discounts then it has nothing to do with me, it is you, everyone’s business. Everybody is all messing around, thinking you are very sincere, all come to puja each Sunday, Buddhas and Bodhisattvas will protect you. Just you wait!  
 
I simply speak one sentence. When I chant the mantra, you feel hot, and then when you chant the mantra. Will this kind of situation happen? (everyone replies: No.) No, then that means the Buddhas and Bodhisattvas do not hear. You chant mantra only let your evil slowly reduce, slowly adding a bit of virtue on, but still not yet reach attainment with the yidam. To reach attainment with the yidam, then one must retreat. We want to reach attainment with the yidam, it is not letting oneself have nothing happen, rather, it is to benefit the sentient beings, continue to help the sentient beings, ceaselessly doing. You do it all for yourself, you will definitely never reach attainment with the yidam .

Today, speaking in such an amount is because I don’t want you to get off work earlier; therefore, much is spoken. Because if you go out earlier, you will not go to my store to spend; so I keep you a little longer. The electricity bill has been paid, I do not talk enough for two hours, you will think it is not worth the money. 
 
Today’s teaching of sutra is very important to you, do not think that yourself is virtuous. The one who is able to judge whether you are virtuous or evil is your Guru, the Buddha and Bodhisattva, not yourself. Once you think yourself is virtuous, then the heart of arrogance will rise. Even though I completed the retreat on year 2007, after coming out of the retreat, sitting down with His Holiness to have a meal, it was the first time in my life to eat a meal outdoors; sitting down on the meadow is quite romantic, but that person is His Holiness. Once sitting down, His Holiness then started to scold right away. Why scold me? The Guru wants to test if this disciple thinks himself great after completing the retreat? No, then bestowed me my Dharma name. Who do you think you are, thinking that yourself is very capable and great? At least Rinpoche had retreated for three months, no eating, no drinking, every day sleeping for at most five hours. Do you practice as such? If not, on what makes you think you’re pure virtuous? Since not, take what the Guru teaches and speaks to heart, do not violate, do as much as you can, do not avoid doing it, do not find yourself reason. 

There is a disciple who just took refuge recently. After taking refuge, she went to Korea to play, and she is a person who takes refuge again; if she really loves to play, do not take refuge; Why take refuge? She thinks that I do not know; Of course, I do not know; Who knows that they were imploring for the Dharma photo, Dharma Protector Achi, then sticking her out. Taking refuge again, still not dedicated; thinking that goes playing first and then sees what happens next; thinking that Rinpoche does not find you, who will find you? You don’t come, okay! Go play first, have enough playing, then come back to learn Buddhism? You are still young, learning Buddhism is hard work; you can not do this, you can not do that either; going out for several days, how happy it is. Having money to go playing but no money to make an offering! Without taking refuge, I will not scold you with this sentence. The day you took refuge, the red envelope you gave to me was very little, only one thousand dollars. Having money to go to Korea to play, spending at least tens of thousands; even if you are invited by others, you need to spend money.  What kind of disciple is this? Originally, I do not know this incidence; because they came to implore Dharma Protector Achi’s Dharma photo and saying that there was one that will not come; just asking and finding out. She has taken refuge for a second time, and still has such behavior. Rinpoche treats her too well, still letting her come back again. 

Today, speaking so much to everybody, and teaching so much, able to help you reduce a little bit of hindrance on the path of learning Buddhism; a little bit less on taking the wrong direction. (everyone thanks Rinpoche) Life is bitter and short, with a blink of an eye, this year has already reached August, soon another year will pass again. After this year is over, another year comes again. If we, from the perspective of Buddha Dharma, and one’s work, continue doing, very diligently; it is not that refraining you to go out and have fun, rather, matters should be distinguished between important and unimportant. You say that you have already promised others, but the promise you made to the Guru, does not need a promise? Since one does not give a promise, then there will be nothing. Before taking refuge, everybody knows that each Sunday, Glorious Jewel Buddhist Center will have a puja; if you do not come for one, two, or three times, you will be forgiven, but at the fourth time then there is none.  

One of the disciples talks to me the whole day that he wants to go to China to make money, therefore, now, the Buddhist Monastery will not let him enter. Too disrespectful to me; only respect money. He is already aged seventy-something, still being such greedy for money; What is one fated to have, in Taiwan, can one earn big money, still need to fly there?From this point, it is able to see, Maybe he, overthere, has…… （everybody laughs.) I don’t know. I do not say. What are you laughing about? It is you who are laughing at there by yourself, I only say ‘Maybe’, ‘probably.’ 

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Updated on August 6, 2025