His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – November 9, 2025, 2025

The Founding Abbot Guru, His Eminence Rinchen Dorjee Rinpoche, presided over the one-year anniversary puja at the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche on November 9, 2025. Since the consecration on November 12 last year, Rinpoche has upheld the great vow to propagate the Dharma and benefit sentient beings, and has held incomparably wondrous pujas at the Monastery every month. On this memorial day of the Monastery’s first anniversary, Rinpoche especially held a puja for the entire day; in the morning, presiding over the incomparably wondrous Liturgy of Guru-Puja—Rain of Blessing in the morning, and the Tsok Liturgy (Puja Teachings Index 03)  of the Guru Puja in the afternoon, and for the first time, presiding over the purifying Dharma method to eliminate karmic obstacles from the accumulated past lives for his refuge disciples, and purify the obstacles for learning Buddhism. 

When His Eminence Rinchen Dorjee Rinpoche performed the Dharma compassionately, a miraculous fragrance pervaded, the mandala was pure and magnificent, and all attending instantly felt serene and peaceful, filled with joy from the Dharma. Rinpoche’s sacred body and the mandala simultaneously emitted golden rays of light, and the ground shook. The attendees all felt a strong current of compassionate warmth,  or felt the inside of their bodies grow warm, while their vexations were suddenly purified; some felt the external parts of their bodies cool down, and their bodies lightened with peace and ease. The auspicious signs were incomparably wondrous and incredible, enabling the assembly to arise with great faith and praise towards the Buddha Dharma. 

Rinchen Dorjee Rinpoche has set his heart on helping sentient beings transcend the suffering of samsara, and therefore, he is known for his rigorous manner of teaching his disciples like a strict father; simultaneously, he is meticulous in reminding and caring for his disciples, and always creates virtuous fate for them, so that they may enter the guru’s merit ocean. Furthermore, Rinpoche often draws on his own merits and good fortune to remove his disciples’ obstacles to learning Buddhism. The assembly felt incredibly honored and fortunate to encounter His Eminence Rinchen Dorjee Rinpoche in this life, and to see the Dharma Lineage of the Founding Guru continue truthfully in this world through Rinpoche. To follow a meritorious guru and practice such an incomparably wondrous Dharma is indeed the good fortune that could not be met in hundreds and thousands of kalpas! The disciples and attendees felt boundless gratitude, and only by abiding by the teachings can one be worthy of the vast and profound graces of the guru, which cannot be easily repaid. 
 
At 9:30 AM, Rinpoche, with the welcoming procession of dhavja, patākā, monastics, Eight Offering Girls, the jeweled sitātapatra, musical instruments, and incense leading the way, walked across the flower-petal-laden white carpet adorned with the Eight Auspicious Symbols and entered the Mahavira Hall of the Monastery. Amid the solemn music,  the assembly reverently welcomed Rinpoche with their palms clasped. Rinpoche ascended the mandala, prostrated to the various Buddhas and Boddhisattvas, lit lanterns as an offering to the Buddha, and then took his seat on the Dharma throne.

Upon ascending the Dharma throne, Rinpoche instructed the monastics to lead the assembly in reciting the Refuge Aspiration Prayer, the Prayer of Four Immeasurables, the Sutra of Recollecting the Three Jewels, and the Prayer to the Eight Noble Auspicious Ones. After reciting the Hundred Character Mantra, Rinpoche bestowed precious Buddha Dharma teachings :

Today marks the one-year anniversary of the consecration of the Glorious Jewel Monastery last year. This is the first anniversary puja; therefore, I will practice a special Dharma rarely practiced on a regular basis: The Liturgy of Guru-Puja—Rain of Blessing.
 
The lineage of my practice is Drikung Kagyu, which began over eight hundred years ago. The first Kyabgon and Founding Guru of Drikung Kagyu is Jigten Sumgon, who was one of the most important disciples of Phagmodrupa. For over eight hundred years, the lineage of Drikung Kagyu has never been interrupted; every Kyabgon has transmitted the Dharma unceasingly. The cultivation method in Drikung Kagyu is primarily through actual practice. All monasteries are found in the mountainous areas of Qinghai and Tibet, including our Glorious Jewel Buddhist Monastery, which is also located in a mountainous area.   
 
According to the teachings of Shakyamuni Buddha in the sutras, it is best to practice Buddha Dharma in the mountains or forests because you can be separated from many mundane matters, as well as the disturbances of crowds, and apart from that, the air is better. In the process of practicing, in the final stages of the Vajrayana School, one must practice qi, and practicing qi requires good air. For instance, the entire Glorious Jewel Buddhist Monastery park encompasses 21 hectares, but uses only about 2 hectares for the Monastery, Retreat Center, and Administration Center; the rest of the land remains in its original form, with no changes made or trees cut to protect the most original appearance of this piece of land. The land for the Monastery was never farmed in the past decades, nor has anyone been active here; therefore, it is very pure and clean, and the air is excellent, which is why this location was selected for building the Monastery. 

The Glorious Jewel Buddhist Monastery is the first Drikung Kagyu monastery outside the Tibetan Region, as well as the first Drikung Kagyu monastery in Taiwan; simultaneously, in its over eight hundred-year history, it is the first to be built by a non-Tibetan (not a Tibetan), who is an lay practitioner guru. In Tibetan Buddhism, especially a guru who has practiced to the level of Vajrayana Dharma, when he attains achievement, he can build a monastery with his good fortune to propagate the Buddha Dharma and practice retreat, enabling this Dharma lineage to endure for eternity. 

Thus, on this day, marking the first anniversary of consecration, I will specially practice Guru Puja, which is not practiced in Exoteric Buddhism. In Exoteric Buddhism, one says Namo Original Teacher Shakyamuni Buddha, and Original Teacher means guru. Because we live in the Age of Dharma Decline, we don’t have the good fortune or fate to encounter the Buddha in person, nor can we hear the Buddha propagate the Buddha Dharma in person; therefore, we must practice the Buddha Dharma through the teachings and guidance of the guru. 
 
In Tibetan Buddhism, particularly when we reach Vajrayana Dharma, the guru is extremely important. Although there is textual documentation in Dharma texts, many heart Dharmas are not put in writing, which cannot be explained, and are very difficult to describe—one absolutely requires the Guru’s verbal transmission. The guru will allow the disciple to understand clearly how he has practiced throughout his life, where he learned, and how he has retreated, and that he is a practitioner who truly possesses experience in cultivating Buddha Dharma; he will also teach the disciple about his experiences. As those who have gone to university know, when you reach your final stages in studying, without the guidance of a professor, even if you hold onto the book, you would not know what it is about, and that is the meaning of a guru. 
 
The two words ‘Kagyu’ in Drikung Kagyu mean verbal transmission—in the later stages, all are one-to-one verbal transmissions from the guru instead of public transmissions; publicly transmitted Dharmas are Exoteric Dharmas, even if Vajrayana Dharmas are transmitted publicly, they are the preliminaries, not the later stages of Vajrayana Dharma, so the relationship between guru and disciple is very close. Close means that the guru will select and approve a disciple who has the qualifications to learn the profound Buddha Dharma; the disciple must respect and submit themself to the guru one hundred percent to learn this Dharma. To accumulate good fortune and receive the guru’s blessings, I perform this Dharma today. Although there are over six hundred people who are not my disciples, to be able to attend the puja today means that you have some virtuous causes with this Dharma lineage, therefore, when I practice the Dharma today, even if you are not prepared to take refuge under the Drikung Kagyu lineage, you will definitely form some relationship with Drikung Kagyu in the future lives.  

Many people believe that attending the puja can resolve all the things they dislike in one go; this concept is incorrect. Buddha Dharma is accumulated gradually, and one cannot receive good fortune in one day; if good fortune were acquired in one day, one could not bear it. For instance, when a person is severely ill, and the doctor manages to heal his body, if you suddenly give him powerful supplements that replenish his body fiercely, his body would not be able to bear it. One must gradually restore the body, slowly giving it good food to help it recover its health. 

Buddha Dharma is a single concept; do not think you will get everything by attending the puja once. If coming to the puja once could grant everything, I would not have begun practicing at 32, and still be practicing now at 78. Some would say, you’re foolish! Indeed! I am foolish, because the clever minds would not learn Buddhism, only the foolish ones learn Buddhism. Clever people often think that they are very busy, and have many things to do; fortunately, I am not a monastic, I am a lay, and I also have many things to do—I have a family, and everything else, but when I came in contact with Buddhism, I was very clear that in this world, on this planet Earth, only Buddhism can fundamentally manage, change, and resolve the human being’s problems and vexations, there is no other method to deal with such matters. 
 
For instance, the world has been in turmoil this past year; some people, to protect their own countries, had to do something, and in the end, the whole world went upside down. Is this concept right? From the human’s perspective, it is, but from the perspective of Buddha Dharma, it isn’t. Buddha Dharma would never disregard the suffering of others for one’s own happiness. Therefore, Buddhism teaches us to go from being average human beings who are unclear about the Buddha Dharma, to gradually understanding Buddhism’s benefits towards us. This must undergo a long period of time, perhaps ten years, possibly many lifetimes; each person’s fate is different, but the most important thing is to have a guru who can create virtuous fate, and to help you sew good fortune, so that life after life you will always have the opportunity to be in touch with Buddhism. Today, this Dharma text contains both Exoteric and Vajrayana Dharmas. I will lead everyone in reciting the Exoteric sections, and recite the Vajrayana sections alone. The Vajrayana sections, since you have not received empowerment or verbal transmission, would be useless for you to recite.  
 
Exoteric means the reasons and theories of the Buddha Dharma. Vajrayana Dharma is—having learned the theories, one learns how to apply them to help oneself and sentient beings. So, today I will first lead you in reciting the Dharma text. Everyone, take out the Dharma text for the Guru Puja Liturgy, and turn to page one.  

Rinpoche leads the assembly in reciting the Dharma text. 
 
The upper passage is a recitation of some of the lineage gurus of our Drikung Kagyu.

Rinpoche continues to lead the assembly in reciting the Dharma text. 

This passage is Shakyamuni Buddha prophesying in the Guang Yun Sutra: At the end of five hundred generations, meaning the later five hundred years of the Age of Semblance Dharma, the turning point from the Age of Semblance Dharma to the Age of Dharma Decline. In the past, Shakyamuni Buddha was in Northern India, and north of that, there is a city named ‘Tseng,’ and north of that city, there is a region called ‘Dri,’ Dri means Drikung. At this place, there is a Bikshu named Rinchenbei who protects millions and hundreds of thousands of beings; when our Founding Guru Jigtem Sumgong was propagating the Dharma at the Drikung Thil Monastery, there were over a hundred thousand monastics. Your sacred and noble name shall be celebrated throughout the worlds, and you shall act upon my teachings and activities. Therefore, all Drikung Kagyu Monasteries have the yidam namo Original Teacher Shakyamuni Buddha in the center. 
 
According to the Buddhist sutra, Jigten Sumgong is the reincarnation of Bodhisattva Nagajuna, and Bodhisattva Nagajuna’s previous life was Layman Vimalakirti. Perhaps those who have learned Exoteric Buddhism have read this sutra. Layman Vimalakirti’s next incarnation was Bodhisattva Nagajuna, and after Bodhisattva Nagajuna comes our Founding Guru, Jigten Sumgong, who was born in the snowy region of Qinghai. Buddha’s grand regent means that he represents Buddha in propagating the Buddha Dharma. The incomparable Drikungpa named Rinchenbei, who stroke the drum of fame in nirvana？In continuation, the Guru yoga with him as its foundation, which means that the Vajrayana section we practice is distinguished into the Charyayoga, Kriyayoga, Yoga, and Annutarayoga; the practice of the Guru Puja is embodied in this awakened one, therefore, we must arrange this mandala and so forth. 

Rinpoche continued to lead the assembly in reciting the Dharma text. 

These two passages teach us how to take refuge, and what kind of heart to motivate. To motivate is not about the motivation to make an offering of a certain amount of money, or about how many grand prostrations to perform. Still, instead, you need to aspire to cultivate the Bodhicitta; thus, the latter four sentences talk about how, in our present and past lives, we’ve all had mothers, and why is mother used as a metaphor? Because we all have mothers, and one with the slightest bit of human criteria will feel that our mothers have suffered greatly for us. Therefore, sentient beings are reincarnating in the Six Realms, as if our mothers have continued to suffer ceaselessly. 

I am now learning Buddhism and have practiced the most excellent Buddha Dharma, all to benefit these sentient beings, liberate them from samsara, and vow to help them reach the Buddha Land and further attain Buddhahood. Therefore, these four sentences express the motivations of Mahayana and Vajrayana; they are unlike the way ordinary people learn Buddhism, hoping to shorten their own longevity to improve their parents’ health. This cannot be done because longevity cannot be cut unless you decrease your own lifespan. These four sentences embody the essence of this Dharma text: to practice this Dharma with the Mahayana and Vajrayana mindsets. If one holds such mindsets in practicing the Dharma, the blessings and good fortune one receives will be immense, but if one attends the puja for oneself, the good fortune attained will be meager. 
 
Rinpoche led the assembly in reciting the Dharma text and resumed the Dharma performance. 
 
Rinpoche expounded: the following passage I will recite is not in your Dharma texts. 

After performing the Dharma for a while, the Mandala Offering Liturgy proceeded. His Eminence Rinchen Dorjee Rinpoche donned the Gampopa Dharma hat, and the monastics and Eight Offering Girls represented the sentient beings in making the Mandala Offering to the guru.
 
Upon perfect completion of the Mandala Offering, Rinpoche expounded that all that was done earlier was making offerings, and continued to recite the offering prayer. Afterwards, Rinpoche instructed the assembly to open the Dharma text. After leading them in reciting a few sentences, Rinpoche continued reciting and practicing alone, and ordered all male monastics to get up onto the mandala and prostrate to Rinpoche. Next, Rinpoche instructed the female monastics to come up to the mandala to prostrate to Rinpoche. At this moment, without Rinpoche’s instruction, a male monastic disciple ran off. Rinpoche asked him, ‘Did I tell you to run?’He shook his head. Rinpoche continued practicing the Dharma while the monastics continued prostrating on the mandala. 
 
After performing the Dharma for a while, Rinpoche expounded: what had just been recited was the Seven-Branch Offering of the Vajrayana Mantra, written by Founding Guru Jigten Sumgong in the Golden Mahavira Hall. Usually, we recite this prayer of offering when practicing Vajrayana Dharma in retreat. The Golden Mahavira Hall is a Mahavira Hall in the Drikung Kagyu Thil Monastery in Tibet, where I have visited many times. 

Rinpoche instructed the monastics to return to their seats; however, the monastic who had run off on his own accord earlier had to remain on the mandala to continue making prostrations. Then, Rinpoche instructed the attendees to recite, along with him, the paragraph of praise in the Dharma text. 
 
This passage mainly tells those of you who are preparing to learn Buddhism, beginning to learn Buddhism, or already learning Buddhism, what attitude one should hold towards the guru. If your attitude towards the guru is not firm, and you still have your own thoughts, it is useless for you to learn any Dharma methods.  For instance, the Dharma text writes, ‘I prostrate to the zun body of the guru. The guru’s speech is the melody of Brahma. It is endless, resonates like a lion, and is unobstructed.’ Many people think that practitioners must speak gently; that is wrong, as the Dharma text writes very clearly—lion’s roar; the sound of a lion roaring, just like the sound I made when berating them. You enjoy it when practitioners speak gently to you, that is because you are not his disciple, also not his believer, just a person who prepares to make offerings, therefore, he will treat you very politely.  A true guru will not be greedy about offerings. When he sees you make mistakes, he will definitely chide you.  I did not invent the voice like lion’s roar. There are many people outside all say that:

Rinchen Dorjee Rinpoche is very strict. I have no choice — that’s what the Dharma text says, I don’t do it on purpose. Just like the monastic disciple, I did not instruct him to run, and he ran; therefore, he has to continue to prostrate. It is because they are monastics, so I will treat them even more strictly.
 
These several passages have stated very clearly that ‘The mind of the guru’, which means I prostrate to the thoughts of the guru. ‘The guru is Buddha and the Dharma’ means that the guru represents Buddha Dharma, transmits the Dharma on behalf of the Buddha. If one thinks that the guru is an ordinary person, what one receives is the blessing of an ordinary person; If one thinks the guru is the representation of Buddha and Dharma, then one will obtain the blessing of Buddha and Dharma. ‘Thus the guru is also the sangha. ’ The guru might show the appearance of a monastic or a lay. But no matter what, the guru is the sangha. Sangha doesn’t refer to monastics;‘sangha’ refers to an assembly consisting of the two assemblies of lay practitioners and two assemblies of monastics; for example, at the Glorious Jewel, there are male and female monastics, as well as male and female lay practitioners,, together, they are called sangha. 

‘The guru equals to all Buddhas’, the guru is the same with Buddha. Because the Dharma transmitted by the guru is the words spoken by Buddha, it is not from his own thoughts. Many people like it when the guru speaks according to their own ideas, thoughts, and desires. If the guru’s words differ from the thoughts they have and what they ask for, they consider them the guru’s words, not what they want. This is incorrect! The most important of all is the guru needs to carefully teach you how to leave the Three Evil Realms and the suffering  sea of reincarnation; therefore, one needs to prostrate to the guru(meritorious mentor). The guru possesses great benevolence and great disposition. One must first has clear understanding of the view toward the guru, only then will the difficulties and hindrances in learning the Buddha Dharma decrease.
 
Guru is the meaning of guru. It is incorrect for the English to translate in Master, it should be written in Guru(guru). Guru is Brahman sound, a guru is not only to teach you some matters, but also help you to change the direction of life of now and the future, to teach you the genuine and real concept towards life, and guide you on how to liberate yourself from the suffering sea of reincarnation.
 
Buddha Dharma states that both Buddha and sentient beings  possess the nature of attaining Buddhahood; The Buddha, due to enlightenment, attained Buddhahood. We, did not reach enlightenment, so we haven’t attained Buddhahood. Therefore, Buddhism teaches us how to reach enlightenment. Enlightenment doesn’t mean one is able to understand certain matters; rather, it is to reach enlightenment for how to leave the suffering sea of reincarnation, to reach enlightenment that what is done right now will let you be unceasinly reincarnated. ‘The lifespan is immeasurable, imcomparably wondrous, and extremely sturdy’When one cultivate to enter the fruition of Bodhisattvas and Buddha, the lifespan is sturdy. If, today, one accepted and held, and recited this passage, after drifting through many kalpas of reincarnations, at long last, there will come a lifetime when one appears in front of the Buddha; and at that time, one will cultivate Buddha Dharma until one gain a  fruition level. Therefore, no words can fully express all the incomparably wondrous benefits of learning the Buddhism.
 
Rinpoche had again instructed all the monastics to go up to the mandela to prostrate. After Rinpoche continued to perform the Dharma, he bestowed teachings: The following passage are called ‘Ten Direction and the Three Periods’. The essential point is that it states our heart of gratitude toward the guru, and the great benevolence of the guru for helping all sentient beings. 
 
Rinpoche instructed that the monastic who had previously stopped prostrating on his own to remain on the mandala and continue the prostrations, while the other monastics may return to their seats.
 
Following, Rinpoche lead the assembly to recite the mantra of Lord Jigten Sumgon together. Under the blessings of Rinpoche’s imcomparably wondrous performing of the Dharma, the assembly felt deeply; as some felt a stream of warmth permeating their whole body, purifying defilements; or felt a fresh breeze upon their face, bringing light and blissful in their mind as well as refreshment, and the afflictions instantly vanished at once.

Rinpoche expounded: 
 
Following, the guru bestowed four empowerments. This is the guru using his merit to bestow you empowerment. Why do we need empowerment? Our body, speech, and mind are originally pure. So-called pure is without distracting thoughts and delusional thoughts, with no karma at all. Yet, having reincarnated through life after life, and in this life, we have lived for several decades, even started committing evils when we were in our mother’s womb. Therefore, the body, speech, and mind are polluted, so the pure Buddha Dharma can’t enter within. Through empowerment, it let the body, speech, and mind, as well as self-nature, to obtain purity at this momen, so that the pure Buddha Dharma may enter. Just like there is a bottle of dirty water, even if one pours clean water within, it still become dirty. So the dirty water has to be purified first; only then will the pure water you add stay pure.

These sentences I just recited are saying that Jigten Sumgon is the embodiment of Bodhisattva Nagajuri. He was born in the snowy land of Tibet, a very cold region, and widely propagate the Buddha Dharma there. The place where one takes refuge is the assembly of the Glorious Jewel, to implore, please use compassionate to attract. As I begin the recitation below, please sit upright. Do not think about anything, and do not expect to feel or see any special signs—such are wrong.

Today, this empowerment isn’t the normal great empowerment we had, it is a type of empowerment for forming and adapting fate, let the guru to form fate with you. What I hold in my hand is the Buddhist statue of Jigten Sumgon. In fact, when I just recited, I had already bestowed blessing to your body, speech, and mind. If you believe in the guru, you would have a feeling just now, a feeling that heat arised in your body, and  many of your afflictions were purified. To help those who have not taken refuge—who are neither disciples nor believers—I will bestow blessings upon you once more, so that your body, speech, and mind may become purified. In the future, when the opportunity arises, I hope you will take refuge in Buddhism without delay, for time is limited. After receiving the blessing, your innate purity may appear, and you may naturally feel the wish to take refuge. Without taking refuge, no matter how you prostrate or recite, the results will be limited; at most, you may gain some good fortune within the Human and Heavenly Realms.
 
Some people say that they want to get a clear understanding before taking refuge. How can you possibly understand it? You are not a Buddha. You think this is studying? Even if this was studying, one would need to register first; finished the registration, so then the professor and teacher would teach you. Everyone sit the body straight up first. 

Rinpoche held the Buddha statue of Jigten Sumgon to betowed the assembly blessing. Then, he expounded: Next, everyone recite after me.

Due to the assembly recited the Dharma text on their own, they failed to notice the guru. Rinpoche stopped and expounded: Everyone, stop for a moment. Don’t rush to recite, are you in a hurry to go home? Please pay attention to the guru. You all have a common mistake, you think you are the ones reciting. In truth, you cannot produce any merit by reciting on your own; it is only because I am leading the recitation. You must pay attention. Even in a class, you need to pay attention to what the teacher is saying. 

‘For the sake of the Dharma, he would not even sacrifice his life’, this line carries two meanings. First, that a practitioner should not cling to their own life when it comes to upholding the Dharma. It does not mean that one should abandon their life; rather, it means that one should not be unwilling to endure the hardships that the body and life may encounter while learning the Dharma. For example, in 2007, I entered retreat for more than three months in a place over 4,500 meters high in northern Nepal. During retreat, we stay confined in a small room—the door must not be opened, we are not allowed to go outside, speak, bathe, shave, or cut our hair. We simply remain inside, continuously engaging in practice. Food was extremely simple. Because I do not eat meat, every day I had only plain noodles boiled in water. I also do not eat anything spicy, so there was absolutely no flavor. In the afternoon there was no tea or snacks either—just two bowls of noodles a day, and in the morning a piece of baked dough called “bread.” That was all, for more than three months. Why endure this? For the Dharma—just to learn a single Dharma method.
 
If I was reluctant to let my body suffer, afraid of losing life, then I would not achieve a result in this Dharma method. At an altitude of 4,500 meters, once the sun sets, the temperature drops to between minus 10 and minus 20 degrees. There is no heating, no air-conditioning, no electricity—nothing at all. This line specifically explains to you, ‘And with great courage benefited all sentient beings’, meaning that people who learn Buddhism need tremendous courage. The definition of courage doesn’t mean to be very brave, not afraid of death, or rush ahead and do it without thinking at all. Rather, it means that when the guru transmits the Dharma, telling you how to do it, your courage must arise, don’t be afraid. When you start thinking that you are incapable, too busy, overwhelmed with too many things, that your home is in disorder, or that problems cannot be resolved, then your courage disappears.

Especially for lay practitioners like us, it is very easy to give ourselves all kinds of excuses. Saying that you need to work, I used to work as well, and even now I still work and run a business. I’m busy every day—so why do I still have time to learn Buddhism? Because I have the courage! Why don’t you have time? Because you lack that courage. Without courage, you cannot accomplish anything that benefits sentient beings. You care too much about yourselves—not that you should stop caring about yourselves—but there are certain things you must put down and see through. Only then can you truly learn the Buddha’s teachings; otherwise, you will not be able to learn them. 

Rinpoche led the assembly to recite the Dharma text. (Because the monastics did not follow to recite, Rinpoche berated:  As a monastic, can’t you recite? Let me ask you—why are you not reciting? It seems to me that something is wrong with you!)
 
The practice of the Four Empowerments was taught by Jigten Sumgon based on the Fivefold Path. In our Drikung lineage—why does the Dhrama text say ‘in our Drikung lineage’? Because we should not comment on what others do; that would be inappropriate. We can only speak about ourselves. In the Drikung lineage, let alone ‘diligently making offerings to the guru’—there are hardly even people who keep the guru in their hearts. Nowadays, people learning the Dharma are neither diligent nor earnest in offering to their gurus. When they have something they need, they come to make offerings; when they have nothing to ask for, they disappear—just like the saying, ‘One does not enter the three-jewel hall unless there is something to request.’One doesn’t keep the guru in mind, and finds the guru when something happen, when nothing happens, one disappears. ‘Those who implore the guru are extremely rare.’Very few people implore to the guru. Just as  I often say at the Buddhist Center, many people think they get a Buddhist sutra, learn a few mantras, stay at home every day, close the door, and recite for half or an hour, and think they are cultivating; in fact, they aren’t. 
 
True practice follows a proper sequence, and one needs the guidance and of a guru. For example, The Glorious Jewel has now built a retreat center, and beginning in January, my disciples will be entering retreat. Before entering retreat, there is a selection process—there are qualifications, just like with schooling. Only those who meet the requirements can attend high school or university, you cannot enter retreat simply because you want to. Is learning Buddhism difficult? From my experience, it is not difficult at all. I only began learning the Dharma at the age of thirty-two. Like all of you, I had a family and a career, so why was I able to accomplish my practice? Because, as I said earlier, I had courage—I was willing to give of myself, even my life. Because of that courage, I was able to reach where I am today.

So I want to remind everyone of this point in particular: many people have the attitude of using their guru. They do not be mindful of the guru, do not implore the guru,nor do they make offerings. Because of this, the teachings decline, and the Dharma being passed on becomes less and less. All of you have gone to school, so you should understand this clearly: if a student performs well academically and shows respect and reverence toward the teacher, the teacher will offer more guidance, and even help them solve difficulties when they arise. The Dharma works in the same way. Many of you believe that simply obtaining a Dharma text and reciting it over and over again will lead to real accomplishment. Let me tell you honestly—you will not achieve it that way.

For example, a long time ago, His Holiness transmitted a Dharma text to me individually. As he was reciting it, he suddenly said to me that many Rinpoches know this sentence, but they don’t know how to apply it. His Holiness then proceeded to teach me exactly how it should be applied. So listen carefully: if you are not cut out for such teachings, even if a Dharma text is handed to you, and the guru does not personally instruct you, you can keep reciting it—but you will not attain its result. This is a reminder: if you truly wish to learn Buddhism and engage in genuine practice, if you hope to make real progress on the path, then you must be mindful of your guru, you must hold reverence and make offerings.

When the teachings decline, many unwanted circumstances inevitably arise. Because one does not follow the guru properly or practice the Dharma in the correct way, both you and others around you will encounter many situations that you do not wish to face. So-called ‘unwanted circumstances’ simply means things that do not go according to your wishes. Why do things not go as you wish? The Buddha said that human beings inevitably experience the eight sufferings: birth, aging, sickness, and death; separation from what you love—when the people dearest to you part from you through life or death. In the past, many young women would come and ask me, ‘If I continue this relationship with this man, what will be the outcome?’ I would give them just four characters: ‘birth and death, separation and parting’. It is certain—there is no relationship that does not end in separation or death. Many women imagine that the outcome is simply marriage and children, don’t be naive, separation and parting are inevitable. Even if you marry and have children, in the end, one person will go before the other—is that not separation in life and separation in death? That is the outcome. This is not to discourage marriage, but to help you clearly recognize what its ultimate reality is. Thus, humans must face the eight sufferings: the suffering of birth, aging, sickness, and death; the pain of separation from loved ones; the suffering of not getting what you desire; and the suffering of meeting with those you resent—when the person you dislike most becomes your husband, wife, or child. These are karmic debts from past lives coming due in this lifetime.
 
‘The raging blaze of the Five Aggregates’refers to how we spend so much of our time chasing after the sensations of the eyes, ears, nose, tongue, and body. Even when we are asleep, these five faculties are still functioning.Throughout an entire lifetime, the five aggregates continuously operate, ‘my life’, ‘my activities’, ‘my career’, ‘my future’, ‘my achievements’. In fact, in the end, at the moment of death, all of it becomes Śūnyatā（Puja Teaching Index 21). Therefore, this sentence is not telling you to give up everything you currently have. Rather, it is asking you to clearly recognize that everything you possess—or do not possess—will change. Nothing remains forever; everything is subject to change. Since things inevitably change, if one obtain it, there’s no need to feel overly happy, or to strain your mind trying to grasp even more for yourself. And when you lose something, do not be sorrowful. Once something is lost, it is simply lost—because it was meant to be lost. And perhaps after losing it, something better may arise.
 
Therefore, if one doesn’t follow the guru to learn the Buddha Dharma in accordance to its true meaning and principles, the teaching will decline. Even if one obtains a Dharma text, one will not be able to accomplish the practice, and both oneself and others will truly encounter many unwanted matters. To prevent this precious lineage of practice from diminishing and to help it flourish, and also for the sake of benefiting those who wish to enter the path of practice, Kamjo Chipa, Töndrup Qüwang, and others pleading the gonpo —whose name is Tashalwa Shakya Bhikşu (This is the extended name of His Holiness) to rewrite this Dharma text, to rearrange this Dharma text; and hope this virtue can continuously grow. Therefore, all the gurus all hope that every disciple and sentient being can come into contact with the Buddha Dharma and learn it.
 
The following will be the Tsok Liturgy (Puja Teachings Index 03) of the Guru Puja. Because it is now 11:20, you will need time to eat, and I am afraid that you don’t have sufficient energy to make it through in the afternoon. Put the Dharma texts on the table, there is no need to hand them back. Leave all items there, and we will start again at 1:30 p.m. (At this moment, as the assembly placed their Dharma texts into their bags and created noise, Rinpoche compassionately reminded everyone to be quiet and not to rush.)

I will perform the Guru Puja in the afternoon. After the Tsok Liturgy (Puja Teachings Index 3), the guru will perform a purification Dharma method for those disciples who have taken refuge. Will it be beneficial for those who have not taken refuge? Yes, it will, although I am not directly holding this puja for you.  I do not perform this purification Dharma method often, but since it is the first anniversary of the Monastery today, I am especially performing it. So for everyone attending the puja today, whether you have taken refuge or not, as long as you attend puja with genuine faith, it will definitely benefit your life. This is what I say, and also what the guru says. We do not lie to you. (The assembly replies together: We thank Rinpoche.)
 
Rinpoche said to the male monastic who had been instructed previously to continue prostrating: Alright, get up. If you fail to hear me clearly again, I will continue to discipline you.

In the afternoon, I will try to hold the puja to perfect completion before 3:30 p.m., because I know many of you need to hurry back. I will try to keep it within two hours—meaning I will speak less!
 
At 1:30 p.m., the Founding Abbot Guru of the Glorious Jewel Buddhist Monastery, His Eminence Rinchen Dorjee Rinpoche, with the welcoming procession of jewel dhavja, patākā, monastics of both Exoteric Buddhism and Vajrayana, Eight Offering Girls, the jeweled sitātapatra, musical instruments, and incense leading the way, Rinchen Dorjee Rinpoche walked across the flower petal-ladened white carpet adorned by the Eight Auspicious Symbols and entered the Mahavira Hall of the Monastery to ascend the Dharma throne. 

Rinpoche instructed the assembly to open their Dharma texts and taught: This afternoon, we will begin with a Tsok Liturgy (Puja Teachings Index 3) of the Guru Puja. This Dharma method does not exist in Exoteric Buddhism; in Tibetan Buddhism and Vajrayana, Tsok Liturgy (Puja Teachings Index 3) is a very important Dharma method, allowing those preparing to take refuge or to learn Buddhism to quickly accumulate the good fortune necessary for learning the Dharma.

Rinpoche began to perform the Dharma and instructed the assembly to recite together with Rinpoche the Dharma text.

The Eight Offering Girls walk onto the mandala, make a song offering to the guru and all Buddhas and Bodhisattvas with their bright voices. All the attendees were deeply moved and filled with joy in the Dharma. Then the offerings were distributed. Each attendee received precious offerings that had been offered to the Buddhas and Bodhisattvas, and lineage gurus, having the incomparably wondrous condition of sharing food with the great practitioner. 

Next, a monastic disciple led the assembly in reciting the texts for the Tea-offering Liturgy and the Rice-offering Liturgy to make offerings to the guru. 

Rinpoche continued to perform the Dharma and instructed the assembly to recite the Motivation Prayer of the Guru Puja.
 
After the assembly had recited for a short while, Rinpoche instructed them to stop. Rinpoche recited himself and gave the following teaching: Just now, your chanting of the offering text was scattered and lacked sincerity. I will recite it again. Do not think that you are practicing; you are not qualified yet, because you have never gone into a retreat. So listen attentively, concentrate fully, and carefully read the Dharma text.

This Dharma text prays for two pure lands: one is the Pure Land of Utmost Bliss, the Pure Land of Amitabha; the other is the Pure Land of the Immovable Light, the Pure Land of Akshobhya. The Lord Jigten Sumgon practiced both Amitabha’s and Akshobhya’s Pure Lands simultaneously, which is why these two pure lands are mentioned here. At the Glorious Jewel Buddhist Center, not only Amitabha, but also the Dharma method of Akshobhya is practiced. 

The emphasis of this Motivation Prayer is the guru’s blessings—bless us to remove our obstacles and allow us to swiftly accumulate the resources of good fortunes and wisdom for practice. We pray to be blessed so that we may correctly discern subtle karma and make choices with the principles (the theories and principles of the Dharma). We pray to be blessed not to continue our rebirth in the Six Realms of reincarnation, and to be reborn in either the Pure Land of Amitabha or the Pure Land of Akshobhya. The Motivation Prayer does not mention wealth, health, how to make one’s husband obedient, how to keep one’s wife from nagging, or how to make children listen to one’s words. So some people today may be disappointed because the text doesn’t say anything about those. Yet, not mentioning it does not mean it hasn’t been accomplished. It means that once good fortunes are accumulated and become sufficient, and once wisdom begins to develop through practice, all these issues you worry about will naturally cease to arise. There is no need to pray for them. This is my personal experience. 

Next, through the Dharma method of the Guru Puja, the living participants’ negative karma and obscurations are purified and turned toward the path of virtue. Many people in this life are desperate to practice and take refuge in the Dharma, yet they easily create obstacles for themselves and perceive hindrances in many matters. These obstacles arise from negative deeds accumulated over countless past lives. Therefore, when they sincerely motivate themselves to practice, these hindrances continually appear. Only those practitioners who possess a virtuous root-capacity will decisively accept the difficulties, no matter how difficult they are, without being discouraged or turning back, but such practitioners are very rare indeed.

Then, the attendants respectfully placed a stack of red paper plaques on the table, where Rinpoche performed the Dhama, each listing the names of the disciples who had taken refuge. Rinpoche expounded that although the names of those who have not taken refuge are not included, merely attending this puja brings some benefit to them as well.

Rinpoche continued to perform the Dharma and expounded: through the light in the guru’s heart, your illnesses and karmic obstacles melt into the names list. Rinpoche continued in chanting the mantras and four times instructed everyone to recite their own names to bestow blessings. 

Rinpoche then instructed the monastic disciples to lead the assembly in chanting The Thirty-Seven Mandala Offering with reverence, and on behalf of all sentient beings, offer the mandala plates to the Lord Jigten Sumgon, and the Buddhas and Bodhisattvas.

Rinpoche performed the Dharma in Chanding (Puja Teachings Index 6), and chanting mantras, visualizing, ringing bells, forming mudras, and conducting multiple liturgies simultaneously. The assembly experienced the powerful flow of compassion from Rinpoche’s ceaseless chanting and incomparably wondrous, magnificent performance of the Dharma. A warm current flows in, dissolving physical and mental discomfort; meanwhile, a cool, soothing air brushes past, bringing peace and concentration. The miraculous, changing fragrance wafted around. It was incomparably wondrous, leaving all in awe. 
Rinpoche swiftly performed the Dharma to perfect completion with great compassion, all attendees are filled with deep gratitude. Rinpoche instructed the monastic disciples to lead the assembly in the recitation of the dedication prayer. After the assembly completed one recitation of the Motivation Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss, Rinpoche himself began to chant in a resonant, heartfelt voice. His Dharma voice resounds throughout the Mahavira Hall, attracting (Puja Teachings Index 22) countless beings. Many were moved to tears—Rinpoche’s compassion is truly limitless.

Rinpoche then guided the disciples in practicing the Liturgy of Dharma Protector Achi. After personally performing the Liturgy of Dharma Protector Achi with furious appearance, Rinpoche bestowed the following teaching:

It is not yet 3:30 p.m, the punctuality! (The assembly expresses their gratitude toward Rinpoche together.) Today’s Dharma is a special Dharma method used by the Drikung Kagyu gurus to help disciples on the path of practice. This is also my first time performing this particular Dharma method. Ordinarily, before removing obstacles for disciples, there is another liturgy of transferring consciousness. But because some attendees here may have already taken refuge, while others have not, performing this Dharma of consciousness transference would not be beneficial to them. This Dharma of consciousness transference is meant for disciples who have taken refuge, motivated to practice the Dharma, and made a vow to attain the fruition of Bodhisattva in order to benefit beings. It transfers the consciousness of sentient beings, whom were harmed or killed by them in past lives, so that the sentient beings will no longer obstruct their practice. Every month, I hold a consciousness transference puja to help my refuge disciples. As a guru, I am somewhat different from other gurus—I have mentioned before: as long as someone who is my refuge disciple does not leave my Center or Monastery, I will absolutely help them renounce the suffering sea of reincarnation, and be freed from the Three Evil Realms. This is my vow.

Therefore, today’s practice is not to exclude those who haven’t taken refuge. The Dharma text makes it very clear: as long as one gives rise to motivation, a vow to practice, a guru has to help them, but such people are rare nowadays. Originally, performing this Dharma should take two days, but because everyone is busy, I condensed it. Actually, nothing was omitted—everything that should be done was done; I simply recited at a faster pace, completing it in one day. If we had two days, would there be more practice? No, it would only mean that you would sit longer. Just like when I give blessings this morning and afternoon, many of you felt warmth in the body, and some felt a cool sensation. If a meritorious guru performs a liturgy and the disciples feel nothing at all, it likely means the yidams did not arrive.
 
This particular Dharma method can only be performed under two conditions:
First, the guru must possess the ability to transfer consciousness; second, the guru must have fully practiced the Vajrasattva to perfect completion in order to practice this Dharma method. This isn’t something that could be performed by ordinary people. For this reason, I may conduct this liturgy only once a year—certainly not often. Those who registered for today’s puja have gathered the virtuous and profound fate to participate, these conditions are the result of your own cultivation. Whether you continue to advance in Dharma activities from here onward is entirely your own decision, the Buddhas and Bodhisattvas won’t force or threaten you. Yet, based on my own life experience, only the Dharma can truly resolve all our problems, there is no other method. All other approaches are temporary and inevitably come with side effects, only the Dharma is free from such consequences, and living one’s life through Dharma practice is, without question, the better path.
 
Just as during the construction of the Monastery, the workers would occasionally have misunderstandings, I resolved everything through the Dharma. Because of this, they were all delighted to assist with the various aspects of the Monastery’s construction. The construction of the stupa has already begun. I am a person who strictly abides by the law, and I will never do anything not permitted by government regulations. Therefore, every application requires a long approval process. Since everything must be carried out without violating any laws, the timeline will naturally be a bit extended. Once the stupa is completed, even for those who do not wish to take refuge or learn the Dharma, it will serve as a sacred object that increases your good fortune. As the Dharma texts and sutras both say that one accumulates good fortune through circumambulating stupas and showing reverence to a Buddha statue.

After finishing the practice yesterday, I performed the consecration for a stone-carved statue of the Venerable Milarepa behind the Bodhisattva Avalokiteshvara Monastery. The Venerable Milarepa is the Lord of the Drikung Kagyu lineage, he spent his entire life practicing in mountain caves. In 2007, the place where I practiced was the very place where he spent his life for cultivation. He never left that place. At an altitude of over six thousand meters, there is a cave that no human being can reach. In his biography, it is recorded that Milarepa flew there to practice. Milarepa’s sacred statue is slightly different from other Buddha statues, his right hand is placed beside his ear, meaning that if you call his holy name—if your intention is to learn and practice the Dharma—he will hear you and come to assist. Of course, those who call upon him merely for wealth or a spouse will not be heard, for Milarepa spent his whole life in solitary retreat within the mountains.
 
There was once a king who invited Milarepa to his court, yet he refused to go. His guru, the Venerable Marpa, had instructed him to remain in the mountain caves to practice. Even after his guru passed away, he continued to follow his instructions. Unlike all of you—who do not listen even while your guru is still alive—how to expect you to listen after the guru is gone? Even my own disciples will say, ‘Yes, Rinpoche, that’s true.’ And those of you who have not even taken refuge will say ‘Yes, yes, yes’ because all of you are very democratic. Is the Dharma undemocratic? In one sense, it is very democratic. Yet in the Ratnakuta Sutra, there is a passage where Shakyamuni Buddha acts in a way that is not democratic at all. In order to help his younger brother leave his family, the Buddha first let him ordained temporarily and stay in Śrāvastī in northern India. His Holiness the Drikung Kyabgon Chetsang has a plan to build a Vihara there, and I am the funder. The Buddha wanted his brother to avoid continued in reincarnation, so after ordaining him, he did everything possible to prevent him from returning home. The brother himself tried many ways to go back, yet Shakyamuni Buddha stopped him at every turn—even taking him to the Heaven Realm. He was a person of great good fortune; he saw that if he did not practice the Dharma, he would indeed be reborn in the Heaven Realm, where the pleasures far surpass those of the Human Realm. But he also saw that once that heavenly good fortune was exhausted, he would fall into Hell and suffer terribly. He witnessed all of this with his own eyes. So he made up his mind: he gave up his home and his wife.
 
The sutras tell us that the Buddha’s brother’s wife was beautiful and gentle—a very good woman. Before leaving, he even made a commitment to return to her. But he ultimately broke that commitment and never came back. From a worldly perspective, this seems heartless. However, the purpose of the Dharma is to help all human beings and all sentient beings in the Six Realms—to save humans from reincarnation after this life ends, and from being reborn in the Hell, the Animal Realm, and the Hungry Ghost Realms. Falling into those Three Evil Realms is very easy, all it takes is failing to devote oneself sincerely to the Dharma in this life and not having the guidance of an authentic guru. Even taking refuge is not a guarantee. Today we are out of time, I have already gone overtime. Don’t worry—I won’t charge extra for going overtime. (The assembly laughs.)
 
If there is a Dharma fate in the future, I may be able to share more stories from the Ratnakuṭa Sutra with you. In Taiwan, very few monasteries teach from the Ratnakuṭa Sutra, because it explains how to practice the Bodhisattva Path. When discussing the Bodhisattva Path, many things may seem to conflict with worldly matters. This conflict is not opposition or violation, it is simply that the Dharma text teaches us how to discern the karma and make choices from black and white. If you lack the ability, you can implore the blessings of your guru to guide your choices. Without an authentic, meritorious guru, one may make mistakes while believing oneself to be right. The guru offers guidance—pointing out what should and should not be done—because you are his disciple. No authentic guru wishes to see his disciples fall into the Three Evil Realms. This is our commitment and responsibility. At least, it is mine. Thank you all. 

The puja is in perfect completion. Everyone is bathed in the Dharma rain of compassionate blessings from Rinchen Dorjee Rinpoche, their bodies and minds purified beyond measure. Filled with joy in the Dharma and heartfelt gratitude, the assembly proceeded to the Bodhisattva Avalokiteshvara Monastery to circumambulate and make prostrations with utmost devotion. They then reverently prostrate before the newly consecrated statue of the lineage guru, the Lord Milarepa, feeling a profound surge of touching feelings arise from within.

On the day before the consecration anniversary puja, the Founding Abbot, His Eminence Rinchen Dorjee Rinpoche, spent the entire day performing the Dharma at the Monastery, and performed consecration for the sacred statue of the Venerable Milarepa. After Rinpoche completed the Dharma performance, the face of the stone-carved sacred statue instantly became radiant; its facial line appeared fuller and more rounded, and the eyes and brows shone with vivid liveliness. Such an inconceivable, auspicious sign was a clear manifestation of Rinchen Dorjee Rinpoche’s incomparably wondrous blessings.

Even at such an advanced age, Rinpoche still continues to benefit countless sentient beings, embodying the spirit of selfless dedication to the Dharma—truly the ultimate sanctuary for beings in this Age of Dharma Decline. His boundless compassion and vast vow power extend without limit, ensuring that this pure Dharma lineage will definitely flourish forever.

« Previous - Puja Teachings - Next »

Updated on December 2, 2025