His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – October 19, 2025
His Eminence Rinchen Dorjee Rinpoche Presided Over the ‘Empowerment Puja of Longevity Buddha’at the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche to Perfect Completion.
The Founding Abbot Guru, His Eminence Rinchen Dorjee Rinpoche, presided over the ‘Empowerment Puja of Longevity Buddha’at the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche on October 19, 2025. Rinpoche bestowed the incomparably wondrous Longevity Buddha Empowerment, compassionately performed the Dharma to dispel obstacles to longevity and to increase good fortunes and merit, enabling sentient beings to have sufficient time to learn the Buddha Dharma and the opportunity to be reborn in Amitabha’s Pure Land.
As His Eminence Rinchen Dorjee Rinpoche entered the Mahavira Hall, a miraculous fragrance filled the air— pure and solemn, the assembly instantly felt a sense of calm and serenity arise within body and mind. With great compassion, Rinpoche performed the Dharma, leading the assembly in the recitation of the Longevity Buddha’s mantra, Rinpoche’s sacred body and the mandala simultaneously emitted golden light while the ground trembled. Rinpoche then bestowed the body, speech, and mind empowerments through the Longevity Wish-granting Treasure Vase, torma, and multicolored arrows, bestowing upon the assembly the blessings of the five great elements — earth, wind, water, fire, and emptiness — without any reservation. The assembly felt a warm current of compassion flow through them; some experienced heat throughout their bodies, others a tingling at the crown of the head, and some even felt their hair stand on end — all deeply sensing Rinpoche’s great compassionate vow power to benefit all sentient beings.
Rinchen Dorjee Rinpoche earnestly exhorted the assembly to observe vegetarianism and refrain from killing, to take refuge in the Three Jewels, always make offerings, attend pujas, and uphold the Five Precepts and Ten Virtuous Acts, and the Thirty-Seven Practices of Bodhisattvas. By accumulating these virtuous fate, one may truly receive the benefits of the Dharma. With vast bodhicitta, Rinpoche performed the Dharma, radiating incomparably wondrous blessings and bringing boundless benefit to all sentient beings!
On the day before the puja, the Founding Abbot Guru, His Eminence Rinchen Dorje Rinpoche, arrived early at the Monastery to perform the preliminary practices. At 9:25 a.m. on the day of the puja, Rinpoche, with the welcoming procession of dhavja, patākā, monastics, Ｅight Offering Girls, the jeweled sitātapatra, musical instruments, and incense leading the way, Rinpoche walked across the flower petal-ladened white carpet adorned by the Eight Auspicious Symbols and entered the Mahavira Hall of the Monastery. Amid the solemn sounds of welcoming music, the assembly stood respectfully with palms joined to reverently receive Rinpoche as he ascended the Dharma throne. Rinpoche first stepped onto the mandala, paid homage to the Buddhas and Bodhisattvas, lit lanterns as offering to the Buddha, and then took his seat on the Dharma throne, compassionately bestowed precious Dharma teaching:
Today, I will perform the empowerment of Longevity Buddha. In the Exoteric teachings, there is no practice of Longevity Buddha as a yidam; such a practice exists only within the Vajrayana. Longevity Buddha is the Sambhogakaya (Puja Teachings Index 8) of Amitabha Buddha. Every Buddha and Bodhisattva possesses three bodies of the Dharma body, Sambhogakaya (Puja Teachings Index 8), and Nirmanakaya(Puja Teachings Index 9). The Sambhogakaya (Puja Teachings Index 8) represents the body of fruition, and Amitabha Buddha’s Sambhogakaya (Puja Teachings Index 8) is longevity. There are two kinds of longevity: one refers to ordinary long life, and the other to the eternal, immortal longevity. Amitabha Buddha embodies the latter—Immeasurable Life and Immeasurable Light. In fact, the three syllables “A-mi-ta” constitute a mantra rather than a Buddha’s name. The true name of Amitabha Buddha are the Buddha of Immeasurable Light and the Buddha of Immeasurable Life. Therefore, the Longevity Buddha is the Sambhogakaya (Puja Teachings Index 8) of Amitabha Buddha. Those who receive the empowerment of Longevity Buddha in this lifetime will have the opportunity to be reborn in the Pure Land in future lives,
Today, more than 1,600 people are attending this puja, yet only a few will truly be able to be reborn in the Pure Land. Many people mistakenly believe that being vegetarian or reciting Amitabha Buddha’s name is sufficient for rebirth in the Pure Land. In the Amitabha Sutra, there is a line that says, “Virtuous men and women must have no lack of good fortune, merits, and fate.” The phrase “must have no lack of ” means that throughout one’s entire life, one must unceasingly make offerings —one cannot do too little. Virtue is cultivated through upholding the precepts and retreats. My disciples who have taken refuge must observe the Five Precepts and the Ten Virtuous Acts, and in addition, diligently practice the Thirty-Seven Practices of Bodhisattvas. In this way, they accumulate good fortune and merit. Fate refers to continuously participating in pujas related to Amitabha Buddha, repeatedly reciting His sacred name, engaging in retreat, and making aspirations.
What does it mean to make an aspiration? For example, many people say that their life is full of suffering, may Amitabha quickly take them to the Pure Land. This, however, is not an aspiration, it is an attempt to escape one’s own karma. The suffering one experiences in this life is the result of the painful causes one has created in past lives. In Amitabha’s Pure Land, there are no beings subject to reincarnation, nor any beings from the Three Evil Realms. Some people claim that one can be reborn in the Pure Land while still carrying karmic burdens, but such karma must be virtuous karma, not negative karma. Amitabha clearly states in the Five Sutras of the Pure Land School that those who are reborn there are all great virtuous beings. Virtuous refers to those who, in this very life, have diligently practiced the Ten Virtuous Acts. Without cultivating such virtues, it is impossible to be born in the Pure Land.
Then how can one truly be reborn in the Pure Land? The first is to diligently cultivate practice by oneself while still alive; another way is to encounter a Vajra Guru who practices the Vajrayana, who can assist you with Vajrayana Dharma. For instance, when I preside over an Amitabha Puja, those who in their past lives have recited Amitabha’s name, formed fate connections with the Amitabha Buddha, or participated in a Longevity Buddha Puja, and now have the fate to meet a guru performing the Amitabha practice of the Vajrayana, will have the opportunity to be reborn in the Pure Land. Otherwise, it would not be possible.
Many people think that being reborn in Amitabha Buddha’s Pure Land is something simple, but in fact, it is not simple at all. So what should one do? One must first take refuge, and then practice step-by-step. By doing so, one will certainly be able to go there. The Five Sutras of the Pure Land School clearly explain that anyone who attains rebirth in Amitabha’s Pure Land is already registered—recognized—as a future Buddha or Bodhisattva. Therefore, if a person has not taken refuge in Buddhism or learned the Dharma during this lifetime, it is impossible for them to be born in the Pure Land. Let me give a simple example: before immigrating to another country, one must make many preparations—at the very least, one must prepare money. That “money” represents your good fortune. One must also learn the customs and language of that land before being able to go there; this represents merit. If one makes no such preparations and simply believes that chanting Amitabha’s name a few times will be enough to reach the Pure Land—that is impossible.
Does reciting the sacred name of Amitabha Buddha have any effect? Certainly, it does—but not necessarily in this lifetime; its full benefit appears in future lives. If one continuously recites Amitabha’s name in this life, there is a possibility of avoiding rebirth in the Three Evil Realms—hell, hungry ghost, or animal realms. However, to be reborn in the Pure Land, one must practice according to all the detailed instructions described in the Five Sutras of the Pure Land School. It is not enough to simply recite casually, holding Buddhist beads, or keep clicking on a counter, that alone will not bring one to the Pure Land. For this reason, today I am giving this empowerment to everyone.
In the Exoteric teachings, there is no empowerment, it exists only in the Vajrayana teachings. The Exoteric path begins practicing from the level of causes, starting as ordinary beings, whereas the Vajrayana path begins from the level of the result. The Vajrayana perspective holds that every sentient being possesses the conditions necessary for attaining Buddhahood. As the Buddha said, all beings inherently have Buddha-nature. We are endowed initially with the potential to attain Buddhahood, but due to the many negative karmas accumulated over countless lifetimes, we are born in the human realm, with our pure Buddha-nature obscured, unaware of our inherent capacity to become a Buddha. Through the guidance of a guru, one begins with the Exoteric practices. If one wishes to practice the Vajrayana path, it is essential to receive empowerment from the guru.
Anyone who has not yet liberated themselves from birth and death and is still caught in the cycle of reincarnation is called an ordinary being. As ordinary beings, one’s body, speech, and mind are impure. Through empowerment, the yidam grants purification to your body, speech, and mind. Once the body, speech, and mind are purified, your own pure nature and Buddha-nature will be revealed. Only then can you connect and engage with the pure Dharma-nature of the yidam. Otherwise, no matter how much you practice, it will be ineffective.
Empowerment is also called authorization, it is the guru granting you the authorization to practice a particular yidam. However, before one can practice a yidam, one must first take refuge in Buddhism. After receiving empowerment, the guru then orally transmits the method of practicing that particular Dharma method. Many people mistakenly think that simply receiving a Dharma text is sufficient to practice, but that will not work. A Dharma text only contains written words, much of its meaning is not explicitly explained in the text. In the Ratnakuta Sutra, Shakyamuni Buddha said that if a being does not have the capacity to practice Mahayana Buddhism, some teachings in the sutra should not be explained to them. The same applies to Vajrayana: if a person is not prepared in this lifetime to learn Buddhism, take refuge, and diligently practice the Bodhisattva path, merely reading the text will only show them the words, and the guru will not provide an explanation. A Vajra Guru is a practitioner with real experience, who knows exactly how to cultivate, and how to practice retreat to truly benefit sentient beings.
Bestowing this empowerment today does not mean that you will immediately attain longevity. In this life and in past lives, your body, speech, and mind have engaged in many negative karma. You may claim that you have not done many wrong things, but as the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows states: All thoughts of an ordinary being generate karma and vices. Every thought and every intention generates either virtuous or negative karma, and every action produces karma that perpetuates the cycle of reincarnation. Reincarnation is extremely easy to fall into, and leaving it requires significant effort, it is not something that can be achieved just by wishing or deciding. Through receiving empowerment, you gain the eligibility in this lifetime to study and practice this Dharma method.
The second definition of longevity refers to the lifespan we have in this life. From the moment we are conceived in our mother’s womb, through birth, childhood, and adulthood, there is not a single day in which our body, speech, and mind remain free from wrongdoing. Every time the body, speech, or mind engages in unwholesome actions, our lifespan is reduced. For example, one may have been destined to live seventy years, but continual negative actions shorten that life. How can we see this? One sign is illness. Many people think sickness is simply natural. For instance, I am now 78 years old and in relatively good health. Before I learned Buddhism, I liked consulting fortune-tellers, as many Hong Kong people do. Every fortune-teller I visited said I would die at 45. I began practicing Buddhism at the age of 32, and I have now lived to 78. These additional decades were not granted for me to enjoy life, but rather to continually cultivate the Dharma and use the teachings to help myself and sentient beings. It is through such practice that one’s lifespan can be preserved and extended.
If one’s wish for longevity is simply to live long enough to see one’s children graduate from university, complete a PhD, get married, and have children, that kind of lifespan is not guaranteed. Furthermore, some people do not have sufficient good fortune. Even if they wish for longevity, they may have life without wealth—for example, lying in bed unable to die, yet also unable to recover, only to die when all of their own and their children’s resources are exhausted. Why does this happen? It is likely the result of many negative karmas accumulated over countless lifetimes. Shakyamuni Buddha taught in the sutras that human life is composed of two elements: lifespan and wealth. Here, wealth does not simply refer to money, it represents the resources one can enjoy in this life. Even if one has money, it is useless in a desert; to make use of it, one must live in a fertile and prosperous environment, this is also considered a form of wealth.
Some people have money but are reluctant to use it. They leave it in banks or hide it at home, which is equivalent to having no money at all. Thus, Shakyamuni Buddha said that people die in four ways: One kind dies when their wealth is used up. Another dies before their wealth is used up — this usually happens to those who have committed many bad karma in this life and suddenly die from an accident or illness. The third kind is “having lifespan but no wealth,” meaning that though their life should continue, the resources that sustain it are gone, so they die. The last kind is “having wealth but no lifespan,” referring to those who are rich but die young and suddenly. For example, the person who invented the mobile phone was very wealthy but short-lived. Before his death, he suffered from cancer and great pain. Although the invention of the phone brought convenience to humanity, it also enabled people to do many bad things. Nowadays, many crimes and scams rely on mobile phones. Everyone has become overly curious — as if they can’t live without looking at their phones. I, however, never look at mine. I use my phone only to make and receive calls, nothing else. Don’t be overly curious; unless you need to look up something truly important, phones might have some use — otherwise, they are unnecessary distractions.
Today, I am giving you the empowerment of the Buddha of Immeasurable Life (Amitāyus), hoping that you will form a fate connection with Him. If in this lifetime you achieve perfect completion of the Buddha of Immeasurable Life, you will certainly be reborn in Amitābha’s Pure Land and enjoy longevity through countless lifetimes. This Dharma is rare because the person who performs it must possess sufficient merit and good fortune to be able to give the empowerment. Empowerment means that the guru shares his merit and good fortune with the disciples, just like sharing money with those who have none. It is the same idea. If the gurus do not have enough merit and good fortune yet continues to perform empowerments for a long time, it can have a negative effect on their own health.
During today’s Dharma performance, there were many things you hadn’t heard before and didn’t understand. But there’s no need to figure them out or try to understand them. The Buddha’s teachings are not something to be understood intellectually—they are to be realized through realization. You want to ‘understand,’ you can read books, but even reading doesn’t guarantee understanding. You often fail exams even after studying, not to mention the Dharma. Don’t think that just because you can read the words, you know the Dharma; and don’t think that just because you’ve heard it, you understand it. Buddhist practice is about transforming the ordinary, worldly mind into the mind of a practitioner, and then transforming that practitioner’s mind into the mind of a Bodhisattva, and the mind of a Buddha. That requires great effort; it’s not something ordinary people can easily do. Since you have taken the time to attend this puja today, you must calm your mind. Don’t come with doubt or a ‘let’s just see what happens’ attitude. The Dharma is not something for you to test.
Originally, I built this Monastery for my disciples who have taken refuge to practice here. However, I have followed a very important principle throughout my practice in this life — never to owe anything to sentient beings. Since many believers made donations for those who have contributed to the construction of this Monastery, I hold a puja every month to repay them with the Dharma. Some people are able to receive this, while others are unwilling to. That’s why, at every puja, there are always some who suddenly stop coming or arrive late. To put it bluntly — it is because their good fortune is insufficient and their resolve is lacking.
During the Dharma performance, the prayer I recited might have been difficult for you to understand — but that’s all right. You simply have to calm your mind down. For example, my root guru, His Holiness the Drikung Kyabgon Chetsang, is Tibetan. When he transmitted the Dharma, he recited them in Tibetan, which I did not understand. However, later on, I realized. This was because my mind was tranquil when receiving the Dharma, allowing me to connect with the pure nature of my guru, and naturally and gradually realize the Dharma.
Rinpoche began the performance of the Dharma. After some time, he instructed the participants to open the Amitāyus Dharma text and led everyone in reciting the text and chanting the mantra of Amitāyus. After a while, Rinpoche asked the assembly to stop, and he continued the recitation alone. Rinpoche chanted the mantra of Amitāyus for quite some time, and after resuming the practice for a while, he gave the following teaching:
The Dharma text you just recited is the short version of the liturgy, meaning an abbreviated form. The most important line in the text is: All untimely deaths are completely destroyed. Human beings can easily die at times when they are not meant to, for example, from taking the wrong medicine, seeing the wrong doctor, eating harmful food, being in a traffic accident or a natural disaster, or being killed. All of these are considered untimely deaths. In particular, those who have not taken refuge and still eat meat face a much higher chance of untimely death than vegetarians. This doesn’t mean that being vegetarian automatically prevents untimely death, only continuous practice of the Dharma can truly do that. Some people who study Buddhism still die untimely deaths because they have not practiced the correct Dharma method. The primary purpose of this practice is to help destroy the causes of untimely death. The phrase, the sanctuary for helpless suffering beings means that without taking refuge, there is no one who can truly help us in times of suffering, that is why it is essential to have a place to take refuge in.
In fact, when you chant the mantra, you are merely repeating a phrase, it does not in itself generate merit. The purpose is to let you feel that you are practicing, because that suits your inclination. I lead you in chanting so that you feel engaged in the practice, but in truth, it is not real cultivation. So from now on, you don’t need to continue chanting; I will chant. When I recite the mantra, it will certainly be beneficial to you. This is not said out of pride, but simply because that is the reality.
During the Dharma performance, Rinpoche’s sacred body and the mandala radiated golden light. The ground shook, and the air was filled with a miraculous fragrance. Many attendees’ bodies grew warm and began to sweat, as warmth flowed throughout their entire bodies, after a wave.
This section is the guru’s prayer on your behalf, praying for sentient beings to be free from untimely death, to be liberated from the Eight Great Disasters and the Sixteen Fears, and be able to enjoy a peaceful era without droughts or wars. May all untimely deaths and other calamities be extinguished, may the Dharma activities achieve their intended results, and may there be no negative or adverse fate. May your lifespan, good fortune, and wealth increase in accordance with positive fate. After this prayer, it is up to you to practice until you attain the same fruition level as Amitābha Buddha.
Rinpoche continued the Dharma performance, followed are the Eight Offering Girls making offerings through singing, Tsok Liturgy (Puja teachings index 03), and Tea-offering liturgy. Then Rinpoche blessed the Longevity wine and Longevity pill. Attendees received the blessed offerings from Rinpoche, having the rare and incomparably wondrous condition of sharing food with the guru, the Buddhas, and Bodhisattvas during the puja. Rinpoche compassionately instructed each participant to take out one of the offerings.
Next was the Mandala Offering Liturgy. His Eminence Rinchen Dorjee Rinpoche donned the Gampoba Dharma hat while the monastics and the Eight Offering Girls represented sentient beings to perform the mandala offering to the guru.
After continuing the Dharma performance, Rinpoche expounded:
The liturgy that has just been performed is because you are about to receive empowerment. After leading you in mantra chanting, the guru makes offerings and performs the Tsok Liturgy (Puja teachings index 03). Tsok Liturgy means that, after blessing the offerings, we enjoy them together with the yidam and the guru. This does not mean, as you might imagine, literally eating with the Buddhas and Bodhisattvas. Rather, by attending this puja and empowerment, you are cultivating the path toward becoming future Bodhisattvas and Buddhas. Your essence — your Buddha-nature — is equal to that of all Buddhas, Bodhisattvas, and the guru. Therefore, you can receive the offerings and share them together. Why do you each take out a small portion of your offering? It is to offer to all sentient beings in space who could not attend the puja. You may take the remaining offerings home to share with your family. But for those who do not believe in the Dharma and still eat meat, eating them will bring no benefit. Now, we will begin the preliminary practice for receiving the empowerment.
Rinpoche expounded: Now, I will briefly introduce the origin of this Dharma. The text is called Machig Drubpé Gyalmo’s Empowerment Liturgy of the Amitāyus. Its source traces back to Milarepa. Milarepa was a greatly important lineage guru of the Kagyu Lineage. Among his disciples, the most outstanding was Rechung Dorje Drakpa. When Rechung Dorje Drakpa was forty years old, he went to India and met the son of Marpa, Dharma Dode, who had passed away and taken an inconparably wondrous reward-body as Tipupa. The venerable Tipupa directly transmitted to him the Blessings Dharma of the Unborn Dakini Dharma. After Rechungpa had perfectly completed all the teachings of Dharma, just before returning to Tibet, Tipupa said to him, ‘Go to the marketplace and watch the crowd.’ When Rechungpa went there, he saw a yogi of blue-green color, and having a lot of vikurvana hovering in the air and gazing steadily at him. The yogi said, ‘Young man, your life will not last beyond seven days.’
Rechungpa was very fearful upon hearing this, so he returned to Tipupa and implored Dharma teachings that could extend his life. Tipupa said, ‘Other teachings will be of little help. There is one called the Machig Drubpé Gyalmo, the Accomplished Queen Mother. When she personally met Padmasambhava (Guru Rinpoche), she received the power of effortless longevity and lived for five hundred years. Go and seek her teachings!’ Rechungpa went to her, making offerings of three taels of gold. In those days, three taels of gold were a very large sum. (Rinpoche asked, ‘How much is one tael of gold now?’ A monastic replied: NTD 160,000) In ancient times, obtaining gold was much harder than today. He made offerings of three taels of gold and then used one tael to make a mandala offering wheel — the same kind of plate used in the mandala offering just now. He fashioned a golden plate from one tael of gold and then implored the Dharma.
Understand? Don’t think that giving a thin little red envelope will automatically earn you any teachings. Now, in the Age of Dharma Decline, Rinpoche adapts to your circumstances: as long as there is an offering, the Dharma will be transmitted. Even without an offering, if I’m in a good mood, I will transmit the Dharma — and if I’m in a bad mood, I will also transmit them (the assembly laughs). What do I mean by a “bad mood”? It’s when I see you all about to fall into the Three Evil Realms — that makes me feel bad, and that’s precisely why I transmit the Dharma.
After the female yogini taught and transmitted the empowerment of the Buddha of Immeasurable Life, the Buddhas of the Five Directions, she instructed him in the method of practice — the practices of longevity through reliance, the generation stage, and the perfect completion stage. This means that after the empowerment, there was a Dharma text. The generation stage is to teach you how to visualize the yidam and how to chant the mantra. The perfect completion stage teaches you how to bring the practice to fulfillment after chanting the mantra. Following this is the Dharma text of the dedication prayer. After the practices of longevity, she transmitted countless longevity Dharma methods relying on‘qi’ (flow of energy). What is ‘qi’? In Vajrayāna, training in these inner winds is not casually transmitted—it is only taught to disciples who have entered the Vajrayāna continuum. Originally, Rechungpa was destined to die at the age of forty; through these teachings, his life was extended by another forty-four years, and he ultimately lived to the age of 108.
After Rachungpa received the Amitayus empowerment, he returned to Dipupa to request the lineage history of these Dharma methods. Dipupa replied: ‘Although I knew this Dharma method, since the yogini had received the authorization to transmit it, I sent you to her.’This sentence shows that Dipupa had indeed known and practiced the Dharma method, yet the holder of this Dharma method was the yogini, not him. So he sent Rachungpa to her for instruction. It is improper for people who are learning Buddhism to wander from place to place. They should first ask for permission from the guru they take refuge in—if the guru consents, they may go; if not, they should refrain. The principle is explained very clearly here. Rachungpa first sought his guru’s approval, then received the Dharma from the yogini there, and afterwards returned to report back to his guru. Unlike you, who think you can become a guru, and no longer need your guru because you have learned the Dharma method. This is not right. This story teaches us the proper mindset in learning the Buddha Dharma.
After that, Tipupa again bestowed Rechungpa a complete Amitayus Empowerment Dharma. Therefore, Tipupa had this Amitayus Empowerment Dharma, but he did not transmit it to Rechungpa. The meaning was to test whether this student listened or not. He first asked him to go and see whether he came back or not. If he did not come back, there would be nothing after that. Because, previously, the yogini had taught him to practice for himself, she did not teach him how to bestow empowerment; the Dharma text of empowerment was in the hands of Tipupa. Therefore, now, you know that learning Vajrayana is very complicated; it is not like what you imagine, attending pujas, and everything will be given to you.
Today, I bestow this empowerment upon you, because the six hundred or so you have supported my Buddhist Monastery through donations, and I do not want to owe you anything. Therefore, I bestow upon you an empowerment. Whether or not you want to take refuge and learn Buddhism later is up to you; no one will force, coax, trick, deceive, or threaten you; it is your decision. According to what the Dharma text writes, you merely form fate with the Amitayus today; do not think you can live a long life in the future. According to what Shakyamuni Buddha said, ‘Human lifespan is shortening nowadays. Humans should be able to live up to eighty thousand years old; right now, lifespan decreases by one year every one hundred years.’ Therefore, the average lifespan today is seventy years old. No matter how one implores, it is useless, at most, 70 years of age. Some are able to live longer than 70 years old, but the quality of life isn’t good, one will either be sick or have a bunch of.
Rechungpa, again, returned to Tibet to meet Milarepa. The first time they met, Milarepa said, ‘Offer me this Dharma, which is very famous in Tibet, as a present!’The meaning is that Milarepa is Rechungpa’s guru, so Rechungpa can’t transmit the Dharma to Milarepa, he could only offer the Dharma to his guru. Milarepa’s lifespan was extended for a very long time due to performing this essence which was like the butter extracted from milk among the Supreme Buddhas of the Five Directions, and was famous for the main Yidam, the Buddha of Immeasurable Life. Milarepa transmitted to Gampopa, who was our Kagyu lineage Founding guru. Gampopa transmitted to Phagmodrupa, and Phagmodrupa transmitted to five hundred disciples under the Dharma umbrella, which included our Founding guru of the Drikung Kagyu lineage, Jigten Sumgon. This Dharma lineage is clearly stated which means that any Dharma text has its origin and development; it is not invented by anyone; such a thing will never occur.
Following, I will perform the Dharma. Now the Dharma text of empowerment begins. Therefore, everybody should sit upright, do not bend over, and do not fear the pain in your legs.
Rinpoche instructed the attendees to recite the Dharma text three times along with Rinpoche. After Rinpoche performed the Dharma, he continued to bestow teachings: ‘The passage we recited just now is a Dharma that many (other) places are reluctant to perform. Because ever since you were conceived, born, and up until now, blood, flesh, and body temperature (equivalent to fire), air (which is wind), consciousness, have been constantly dissipating, undermining, bending (which is not straight), cracking, shaken, breaking, and being stolen by the demons, et cetera.’
How do demons steal your longevity? Some people like to go to temples with heavier yin energy to seek help; He will steal your longevity. Moreover, Buddhist sutras state very clearly that people who love to eat onions and garlic, ghosts will suck your breath from your mouth in your sleep, which equals sucking your longevity away. Whether you go on a vegetarian diet or not is up to you, but it is better not to eat onions and garlic. The notion that Vampires are afraid of onions is a lie that filmmakers made up to deceive you. In fact, vampires are not afraid of onions. If you eat green onions, garlic, and onions, how could a man and a woman possibly kiss each other? When you men eat onions, even your girlfriends don’t want to come near you.
Today, I implore the Buddhas of the Five Directions to help you replenish the earth, wind, water, fire, and consciousness. But if one eats meat, lies to others, or speaks viciously, these will all damage one’s longevity. I need to first help you to replenish them because when you lack earth, wind, water, fire, and emptiness, you are not able to accept the empowerment.
Rinpoche reminded everybody to sit up as straight as possible, and by holding the treasure vase of Amitayus up, he bestowed the empowerment of mind, body, and speech upon the attendees. Following, Rinpoche held the Amitayus torma to bestow the empowerment again and bless every believer for a long time. To benefit the sentient beings, Rinpoche disregarded his own well-being, and held the five-colored arrow again to perform the Dharma; holding nothing back, he blessed and poured his essence of the five elements, earth, wind, water, fire, and emptiness into the attendees’ bodies and minds. At that moment, everyone felt a warm current pouring in; all the pores of the body opened, heat and sweat arose, and all were filled with Dharma joy.
After the empowerment, Rinpoche compassionately bestowed the teaching of visualization: ‘Visualize Amitayus radiating light to eliminate the karma created by your body that shortens your longevity; your bodies have created much evil karma that shortenedＹr hTngevity. The first is eating meat. For people who aren’t willing to go on a vegetarian diet, attending the puja today is merely to form fate. Because with each bite of meat, one reduces longevity once whether by a minute, an hour, a month, or even a year. I began a vegetarian diet when I was 32, and lived to be 78, and could still live a couple more years to continue to scold you. Bestowing blessings upon you is to purify the evil karma made by your body, so that, temporarily, longevity is not shortened. But if you don’t turn from evil to virtuous, no matter how I bless you or perform Dharma for you, it will be useless.’
Visualize the Amitayus radiating light to eliminate the karma created by your speech that shortens your longevity. For example, one likes to say bad things, viciously criticize, and curse others; these can all shorten your longevity. How can one examine whether one creates evil karma by mouth or not? For instance, a person with bad breath may attribute it to poor liver function and gum condition; in fact, it is the karma of the mouth that causes bad breath, and the teeth condition will not improve later on. Do not say that one’s words are from the mouth but are not from the heart. Without the thoughts, words will not come out; you are not AI either.
In the midst of the empowerment, an old man, with the assistance of a young man, stood up and headed to the restroom. Rinpoche instructed them to go after the blessing was finished. Following, with a glance, Rinpoche instructed them to go now, and not to come back. After they left, Rinpoche bestowed teachings,‘ Why did I ask them to leave just now? Because by the time they come back, it will be too late. In addition, the old man’s heart is in a hurry. If there are elderly participants, the family members should inform the volunteers ahead of time to arrange seats at the back so as not to disturb others participating in the puja.’
Visualize the Amitayus radiating light to eliminate the karma created by your mind that shortens your longevity. Do not think that nothing will happen just by thinking about it; even thinking will bring karmic retribution. Buddha Dharma speaks of body, speech, and mind; talking and action all begin from the consciousness; even if one stays silent, but one’s heart keeps cursing others, and having evil thoughts, all of these will shorten longevity. Modern medicine has already proven that when one feels unhappy or harbors evil thoughts in his (her) heart, one becomes ill. When you leave later, I will bestow you with the Longevity pill and wine that is made from fruit juice.
Rinpoche taught everyone to sit with their bodies straight and continued to practice the Dharma.
After Rinpoche performed the Amitayus Empowerment Liturgy to perfect completion, Rinpoche instructed attendees to take out the Dharma text of the Amitayus Buddha and led the attendees to recite again one round of the heart mantras of the Amitayus and made a dedication. Next, Rinpoche performed the Dharma Protector Liturgy. After the monastics led the attendees in singing and reciting The Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss once, Rinpoche personally recited it; his compassionate Dharma voice resonated deeply in the hearts of the people, sentence by sentence. The attendees involuntarily calmed down and listened reverently. After finishing reciting, Rinpoche entered Ding (Puja Teachings Index 6) for a moment.
At this point, the attendees began to put away the Dharma text and create noise. Rinpoche abided in stillness, then gazed at the attendees; Rinpoche bestowed teachings after everything had quieted down: ‘Why are you rushing to put away the Dharma text? Didn’t you see me enter Ding? That means you also need to wait for a bit. Even learning Buddhism is in a hurry. Did I say to put away the Dharma text? Not listening to the words; everybody acts on their own! For instance, when one is giving a speech, you suddenly pack up your things, and are you looking down at the speaker? Can’t you just learn to listen to the guru’s instructions? Do not think that while sitting in the area below, you are cultivating, and that you are somebody who can make a decision. You have to observe what the guru is doing; if you can’t do it, you can imitate it.’
Therefore, the Shakyamuni Buddha mentioned that in the Age of Dharma Decline, over time, those genuinely willing to learn Buddhism become fewer and fewer. It is just as stated in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows: among the entire dharma realm, the most difficult to subdue is the human being on earth, for being obstinate, conceited, and difficult to subdue and tame. Everybody is afraid of losing out, rushing to put away the Dharma text. Therefore, the number of people who learn Vajrayana is decreasing. Because people who learn the Vajrayana and Bodhisattvayana need to follow every command with immediate action, they fully listen to the words of the guru.
Learning Buddhism requires a pure heart; one should not attend the puja for the purpose of gaining many things. Today, I help you to cleanse a bit; to reduce the defilements of your body, speech, and mind a bit. And I hope to help those believers who haven’t taken refuge in me plant an excellent, virtuous cause, so that in the future, you have the opportunity to take refuge in Buddhism and learn the Buddha Dharma.
I am different from other practitioners. I am not a monastic and began to cultivate at the age of 32. I, like you, once had a home; but unlike you, at the moment I took refuge in Buddhism, my life has been dedicated entirely to the Buddha Dharma; therefore, I can overcome every obstacle, one after another. The fortune teller said that I would die at a young age; I did not die. It was not that the Buddhas and Bodhisattvas confronted the fortune teller in a contest of power, but rather that I practiced step by step, according to what the Buddhas, Bodhisattvas, and my guru taught.
In building this Monastery, I hope to provide a pure Bodhimanda for everybody to attend the puja. I hope everybody won’t bring the bad habits they have outside into here when you come to participate in the puja. For instance, just a moment ago, you were all clattering and rustling as you put away the Dharma text. If you attend a concert of a symphony orchestra, the director has yet to leave, and nobody dares to move. As a cultured person, one should learn proper etiquette, for it is the foundation of being a human being; at the very least, one must understand how to show respect, whether one likes it or not. Every place has its etiquette that should be observed. The Dharma text stated very clearly: to those who come to attend the puja, do not approach with a sense of rushing. This world, without us, still keeps turning; don’t think you are that important.
One has the good fortune to attend such a pure puja; seize the opportunity, as it is not something you can attend just because you want to. Being able to participate in the puja means one had cultivated in the past life, but forgot and lost it in this life. Today, I bestow the Amitayus Empowerment to everyone in the hope that you will not die untimely, and that in this life, you will absolutely have the fate to take refuge in Buddhism. Do not think that you can yield results by practicing at home; the story told earlier is that Rechungpa performed Dharma in such a great amount that he still reported to his guru after receiving the Dharma. We could not do so to the same degree, but at least we need to learn the attitude of the ancients who learned Buddhism. Do not use your own method to learn Buddhism. Over the past two thousand years, there have been many practitioners who have set examples for us to learn from.
I hope everyone shows respect to the Buddhas and Bodhisattvas, the guru, and the Dharma. With respect, good fortune arises, and it is not that one prostrates to Buddhas every day; instead, with respect inside the heart, knowing how precious the Buddha Dharma is, it is not something one can obtain desultorily. For instance, the puja held today required many preparations to be done ahead of time. I came to perform the Dharma first yesterday so that I could bestow everyone with empowerment today. Everyone needs to cherish this. I am getting old. It’s not possible to continue doing this indefinitely. One day, when I feel that I have repaid what I owe to the believers who don’t take refuge, it is possible that the puja will only be held for the disciples to attend. The Dharma isn’t fixed. I am not attached to fame and wealth; I adapt to fate. It is not easy to build a pure Buddhist Monastery. The difficulty lies in standing firm in this stance.
Having the good fortune to come and attend this puja, I hope everyone cherishes this. Human life is not easily obtained. There won’t be a next time.
The puja came to perfect completion incomparably wondrously. The assembly
reverently saw off the Founding Abbot Guru His Eminence Rinchen Dorjee Rinpoche as he descended from the Dharma throne.
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Updated on October 23, 2025