His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – November 16, 2025

Ｈis Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne to preside over the incomparably wondrous Chod Puja and bestow precious Buddha Dharma teachings upon the assembly. 

Upon ascending the Dharma throne, Rinpoche recited the Great Six Syllable Mantra, and his compassionate Dharma voice was deep and resonant while fragrance pervaded, his power of blessing was extraordinarily strong, and the assembly all felt their body grow warm.

After reciting the mantra, Rinpoche immediately began performing the Chod to transfer the consciousness of the suffering sentient beings. Rinpoche instructed the attendees to recite three times the names of the deceased, then he blew on the leg-bone Dharma trumpet, and with an equal compassionate heart, he summoned the sentient beings to receive consciousness transference. The voice of the Dharma trumpet was low, deep, and plaintive. Meanwhile, the assembly felt cold waves passing through—countless sentient beings could not wait to receive consciousness-transference, and the once radiant mandala looked as if surrounded by a dark shadow. Rinpoche, within the Mahamudra Chanding (Puja Teachings Index 06) and with the incomparably wondrous Bodhicitta, visualized all of his blood, flesh, and bones becoming nectar, which, without reservations, he made as an offering to the Buddhas and Bodhisattvas, and equally to all sentient beings of the Six Realms. Because of Rinpoche’s great compassionate vow power, the suffering sentient beings were liberated from suffering and attained joy. 

Upon perfect completion of the Dharma, Rinpoche’s sacred body, the Buddhas’ statues, and the mandala radiated brilliant golden light. The assembly, grateful for Rinpoche’s earnest, great, compassionate heart to liberate sentient beings from the ocean of samsara, was moved to uncontrollable tears that streamed down their faces. Upon perfect completion of the Chod Dharma, Rinpoche led the disciples in performing the Achi Dharma Protector Liturgy.  Next, Rinpoche instructed the monastic disciples to lead everyone in reciting the Dedication Prayer. 
 
Rinpoche bestowed precious teachings:
 
Some disciples came to implore for the Dharma yesterday, some were approved, and some weren’t. The reason why I didn’t approve is pretty simple: first, unwilling to make offerings; second, did not truthfully practice the Dharma I taught. Many people think that as long as they have implored and completed The Four Extraordinary Foundations of Vajrayana Ngondro, they are able to further learn the Vajrayana. Let me tell you, I won’t transmit it anymore. Why? I’ve mentioned it clearly at the Guru Puja last Sunday; nowadays, almost no one is mindful of their guru.

Don’t think that being reverent upon seeing Rinpoche, or by giving red envelopes, are acts of being mindful of the guru. When His Holiness taught me Dharma, he gave no explanation, regardless of what Dharma was being transmitted, I just kept doing— unlike you. Someone even came with a thin red envelope to implore for the Dharma yesterday. He hasn’t implored for this Dharma for ten years. I asked him whether it is possible to save $2,000 NTD each month? In that way, it would be NTD$24,000 a year, but he implored the Dharma this way. I also mentioned ‘lineage’during the Empowerment Puja of Longevity Buddha. Rechungpa made offerings with three taels of gold in order to implore this Dharma! Do not look down on the Buddha Dharma, it isn’t something that could be bought with money, regardless of how much money, the key point is whether or not you have respected the Dharma! Do not think that simply reciting the Dharma text is fine. Nowadays, many Buddhist Centers are reciting multiple Dharma texts all day long and consider themselves practicing Vajrayana. I’m the insider; I clearly know which are truly practicing Vajrayana, and which are not. Many people think that receiving a Dharma text written in Tibetan and translated into Chinese is Vajrayana. But genuine Vajrayana will not be written down; even if it’s written, it would be transmitted individually, and it’s impossible to be widely transmitted.
 
Many people implored the Guru Yoga. Why don’t I transmit it? What is the meaning of ‘being attained’? For instance, why do you all feel hot when I practice the Dharma method of Avalokiteshvara? Feeling that I could solve all your problems? It’s because i am attained with the Bodhisattva, I am attained with the Dharma activities and compassion of the Bodhisattva. Do you think that you will be attained and protected by me through practicing the Guru Yoga every day? No. A male disciple has been practicing Guru Yoga for nearly two years without any progress, it’s because he believes that he is already practicing himself, and that once he has practiced it, the guru will naturally tell him what to do.

Last Sunday, I practiced the Guru Puja for everyone. I told you clearly that: Without the guru, there is no Dharma; without the guru, one can never accomplish the practice. I forgot how I got this Dharma text. I only received it in recent years; His Holiness didn’t give me this Dharma text in the past. This Dharma text is different from others. In other texts, there is a yidam, and the practitioner attains with the yidam, becoming inseparable from the yidam in order to bless sentient beings. But for this Dharma text, the person performing the Dharma is the guru himself. Using the Guru’s merits, good fortune, and activities to bless you means that it is the guru himself who is bestowing them upon you. You all might have felt hot that day, didn’t you? (The assembly replies: Yes.) Raise your hands if you didn’t feel your whole body grow hot when I was performing the Dharma. (No one raised their hands.) I believe you dare not raise your hands. Even at this point, you still don’t believe how extraordinary this guru is, even came to implore for the Dharma carelessly yesterday. 

The fact that I could make nearly two thousand people feel the warmth and the energy of it in their bodies means that I’m not an ordinary person! (The assembly says: Yes.) Moreover, I didn’t visualize the yidam, I gave it myself. What I gave you is not for your health, wealth, or family harmony, nor is it so that your children will become obedient. If that were the case, I would have practiced it for my own children first. I never practice Dharma for my kids, why? The Ratnakuta Sutra explains this very clearly: when it comes to karmic creditors, I never wish for them to be filial to me or to treat me well. If they are filial and treat me well, then I incur a debt to them, and in the next life, I would have to repay it. I would rather they treat me poorly in this life—that way, the debts are settled once and for all.
 
You are the complete opposite of me. I am not telling children to be unfilial toward their parents. What I mean is: don’t place too much importance on whether the children are filial, well-behaved, obedient, or have great academic performance. Even if a child studies very well, they get a job that pays maybe NT$5,000 or NT$10,000 more after graduation. Will that bring them wealth? Absolutely not. In my Interior Design Company, the painters earn at least NT$3,000 a day, and the highest earn NT$6,000 a day. Isn’t that much better than going to a part-time job? If someone earns NT$5,000 a day and works only twenty days a month, that’s NT$100,000. Meanwhile, you make around NT$30,000 and still have to pay taxes.

I’m not telling you not to study. But don’t place so much importance on achieving this or that academically. Many children, because of their parents’ obsession with their academic achievements, pretend to have psychological issues to escape it. Every parent hopes their child will be the top one— but there’s only one number one. How could there possibly be so many?

The blessing I gave you on Sunday was to directly remove your obstacles to practicing the Dharma, not to deal with worldly matters like this. And the blessing does not last forever. If you don’t continue practicing, it disappears immediately. For some, it fades within a month; for others, within a year. This happens because you do not reach attainment with your guru. So I gave you a week. Ask yourselves: after receiving that power, did you practice more diligently? No. You continued living just as before — exactly the same as before receiving the blessings. If you practice a thousand a day, it stays a thousand. If you chant the mantras for two rounds, it stays for two rounds. Doing grand prostrations for the same number as before.

Why did I perform this practice? First, because it is the consecration anniversary. Second, because I don’t want to owe you anything, I have already given you my power and strength; it was entirely mine, and I have given it to you. If you don’t practice, don’t blame me. Don’t say anymore that Rinpoche does not transmit the Dharma, you can go to other centers. Many centers transmit the Dharma all day long; pay them, and they will transmit it. No matter how much money you give, they hand you a couple of papers and tell you it is the Dharma of yidams, and that chanting the mantra will work. An authentic Dharma transmission is not like this; it requires empowerment, pith instruction, the generation stage, completion stage, and then retreat. Only then is the Dharma completed perfectly. Why does Rinpoche sacrifice himself? Because I no longer want to owe you anything. After doing this, I owe you nothing. From now on, I may change how I propagate the Dharma — no more scolding, no more reminders. I won’t take care of you anymore, do whatever you want. I feel very disappointed in you!
 
Yesterday, a few disciples came, and they disappointed me even more. Two of them implored for the Guru Yoga. I asked, ‘Have you practiced the Thirty-Seven Practices of Bodhisattvas?’ They said no. I remind you almost every time during pujas that you must use the Thirty-Seven Practices of Bodhisattvas each night to examine yourselves. Do I? (The assembly replies: Yes.) But they simply refuse to do so, they think they are perfect and complete. I have practiced the Anuttarayogatantra (the Highest Yoga Tantra) up to this point, and even in the Dharma texts, it clearly says the practitioner must practice Vajrasattva. Reaching the Anuttarayogatantra (the Highest Yoga Tantra) means one is no longer ordinary—one is already at the level of a guru. And yet, even then, one must continue to practice! I have mentioned before: until the day we attain Buddhahood, we must repent because we still have many faults. Yet they refuse to do it, so I will not transmit the Dharma. Another one came with a thin little red envelope. The problem is not about the money—it’s about the attitude. So I did not transmit the Dharma.
 
I am not withholding the Dharma. I feel very painful that I can’t transmit the Dharma despite having mastered so much. Take this Chod Dharma for example, I am unable to transmit it.

Because nobody has a compassionate heart, nor has anyone attained Śūnyatā (Puja Teachings Index 21), no one is willing to sacrifice themselves to help sentient beings attain achievement, and everyone practices for themselves, particularly those monastics. Among the Dharma texts for Chod, there is one set meant for monastics to practice daily, but I refuse to give it to them because they live too comfortably. Each day, they live their wonderful lives. I have never seen monastics who live so comfortably; they wake each day promptly, have breakfast, recite a bit, prostrate a bit, come to the Buddhist Center to prostrate for a bit, eat lunch, and around 5:00 PM do a little more, and then go to bed, and call it a day; yet they hope to reach enlightenment all day long, including the monastic ordained for over 30 years, you wait and see!
 
As a guru, one always hopes that disciples can learn and practice the Buddha Dharma and be liberated from life and death in this life, but hope is just hope; whether it actually happens is up to you. I don’t know about other places, but His Holiness has many so-called disciples in Taiwan. The one His Holiness truly acknowledges is me, and the one who can truly cultivate to attain the fruition level of Rinpoche is only me. Because I base my practice entirely on the Guru Yoga, whatever the guru is doing, I will learn from him to reach attainment with his Dharma and his heart continuum. It is not that because you practice the Guru Yoga, you can be in attainment with the guru’s merit and good fortune; there is no such thing. 
 
Therefore, that day you all thought that after I gave you my blessings, your health would improve. Many said this, but no one said that after receiving the guru’s blessings, they would be more diligent and spend more time practicing; I heard no such thing. You should go home and ask yourselves: from last week until today, have you increased the amount of your daily practice? If not, it means you hope to keep digging for things and benefit from me. You wish I could keep giving to you, but you are unwilling to practice yourself. 

Yesterday, a disciple in their nineties came to seek an audience with me and told me that after he fell, he often felt dizzy. I said that’s normal！ He had hoped that after seeing me, he would not feel dizzy anymore. Why did he fall? He was disobedient! I have taught the old people how to walk and how to be mindful on their own, but no one listens; everyone takes advantage of me. Therefore, Rinpoche repays your menaces with graces, because you are all my karmic creditors, so I repaid you all last Sunday, I will not be giving anymore because there are too many sentient beings in need of liberation, not you. I have said many times, the one thousand or so of you should not weigh me down; perhaps there are a few dozen of you that I will cultivate wholeheartedly, but the rest of you can come when there are pujas! I will not be teaching anymore. I gave you a whole week, and through my supernatural powers, I could see that none of you had increased your practice; you are all still the same. Since you all behave this way, why should I ruin myself continuously to help attain a group of people who are unwilling to practice Buddhism? 
 
You only thought about how great Rinpoche was that day, to enable all of you to feel warmth to the point of perspiration, and to bring sudden comfort to your bodies, but I heard no one say: ‘Rinpoche is too compassionate to eliminate our obstacles to learning Buddhism; we must be more diligent!”’It has been proven that I was not wrong, you are not Buddhist practitioners, only believers who have taken refuge, who are slightly more obedient than the other believers outside who have taken refuge, but you really are not of the calibre, so I urge everyone to behave appropriately and obediently, practice Achi Dharma Protector and the Thirty-Seven Practices of Bodhisattvas each day, and recite the Great Six Syllable Mantra, do not hope that you are of the calibre to learn the Vajrayana Dharma. 

I have attained achievement by relinquishing my own life, but you all cherish and love yourselves. A disciple came to seek an audience yesterday, and he only does three hundred grand prostrations each day; you call that practicing? It’s just doing some exercise. The disciples I am cultivating now can do 1200-1300 prostrations each day, and some even reach 1500. And you? 
 
The point of my harsh words today is to reassert my stance: I have given all that should be given, the rest are not things that I am unable to teach, or cannot teach. I know all of it, but you do not possess the criteria to receive. For instance, a very weak person can suddenly eat something excellent, but die instead. You are all very weak right now. Do not think that having learned the Guru Yoga means the guru will help you improve; no. Because you do not learn from the guru, just as I learn from Bodhisattva Avalokiteshvara’s heart of compassion and offering, naturally, I will reach attainment when practicing the Dharma methods of Bodhisattva Avalokiteshvara because I am in attainment with his Dharma. Needless to say, his energy will protect me, rather than for me to plead for Bodhisattva Avalokiteshvara’s protection all the time. 
 
Although you have heard of reaching attainment through pleading Bodhisattva Avalokiteshvara, it isn’t about those worldly matters. As we know, Bodhisattva Avalokiteshvara saves those in the midst of suffering and disasters, but suffering refers to the sufferings of samsara, and disasters refer to the disaster of falling into the Three Evil Realms; the above will definitely be rescued. However, if you do not determine your mind during your lifetime, and only hope to improve oneself, Bodhisattva Avalokiteshvara will not be able to save you because he cannot hear you, since no one believes that they have the chance to fall into the Three Evil Realms. 
 
From now on, I will continue to teach from the Buddhist sutras at the Glorious Jewel Buddhist Center until I leave this world; as you are not of the calibre to learn Vajrayana Dharma, do not come to implore all day long. Because when you kneel, I will know whether or not you have accomplished it. Ask yourselves whether you have followed and abided by the instructions. If you have not, I will still allow you to learn Buddhism, but I will not teach you the highest level; it is the same in Tibet, the guru never transmits the Dharma lightly. Only when many situations and criteria are met will he transmit the Dharma.　

When a person reaches the Annutarayoga Dharma in his practices, and his heart is moved, he can do anything. For instance, the typhoon that hit before my trip to the Mainland was forecasted to be very severe and frightening, but after I practiced the Dharma, the typhoon disintegrated, and I had only raised the thought. This is to tell everyone that anyone can follow the methods taught by the guru, work diligently, level by level, continue to practice, never give up, and eventually one shall definitely attain achievement one day. There are many methods that the guru may employ to deal with his disciples, to refrain from teaching is one, and to ignore is another; no guru would seek out a disciple for no reason, unless this disciple is really of great capacity, and is willing to practice the Buddha Dharma ceaselessly, then, the guru would remind him more in fear that he may go down the wrong path. 
 
For one to be able to learn the Buddha Dharma at the Glorious Jewel means that there are definitely virtuous fates from former lives, but if you don’t cherish this virtuous fate in this life, it will pass you by and never will it occur again in your next. Do not think that by practicing well in this life, you will definitely have it in your next; the Ratnakuta Sutra states clearly that if you do not practice the Six Paramitas, there will be no Six Paramitas in the next one. If you only hope to live well in this life, how will you eliminate all that suffering? If one hopes to live well in their youth and middle age, something will definitely happen in their old age because once one has consumed all their good fortune, suffering will occur, as it follows one constantly like a shadow. To deplete the fate of suffering, one must employ the method of cultivation. How does one practice? By pushing oneself to endure more hardship. 
 
You live comfortably and peacefully every day, and to do a bit of extra work makes you feel exhausted, and you think you are without energy, getting sick, and you’re about to break down. Then suffering will follow you; in the few years before your death, suffering will continue to occur. The true Buddhist practitioner, even if he may demonstrate sickness before his death— for instance, Shakyamuni Buddha demonstrated illness before his death—the sickness would be minor and would not require an operation or many other arrangements because his good fortune is too great, all suffering has been depleted, and all that is left is life, old age, sickness, and death, which you cannot do anything about because as long as one has a human body, one cannot part from this cycle. Therefore, one demonstrates sickness to tell everyone that as long as one remains in the ocean of samsara,  life, old age, sickness, and death will definitely exist. 
 
Do not hope all day long that Rinpoche will save and help you, as the Amitayus Buddha Dharma text clearly states that Rechungpa’s guru told him to go to the market, and he did not ask his guru for the reason. He could have chosen not to go, just like you do, as I often tell you to spend money, but you still refuse. How do you know what reasons lie behind my asking you to spend money? How can you learn Vajrayana Dharma this way? Why doesn’t the guru just tell him that he is about to die? He merely told him to go to the market, where he met a practitioner who told him he had seven days of life left, and out of fear, he returned to implore his guru, which shows that in the beginning, he was like you in that he did not one hundred percent believe in the guru, and so the guru said nothing. I shall treat you the same way now. There will be many things that I will not tell you about because if I speak of them, I would have to be responsible for resolving them; in addition, your faith is insufficient, and you hope to kneel with your thin red envelope, and I have to solve all your problems; how can there be something so cheap? Many stories will tell you the direction to go in for cultivation, and you must listen thoroughly. 

Don’t think that this could only happen to him and not to you, aren’t you the same as him? 

I have already given you benefits for a week, yet none of you have strengthened your practice. This is because you hold the notion that it is natural for the guru to be good to you— because you have made offerings to me. I am indeed very good to you, but why should I share my energy with you? My energy is meant to help other sentient beings, just like when practicing Chod; if I had no energy and no good fortune, how could I transfer their consciousness? If you still cannot understand this clearly—if you continue to think that ‘living like this is fine, why trouble myself so much?’—then before the moment of death, you will trouble greatly. For example, among my disciples who were diagnosed with cancer, one disciple had faith in the guru and passed away peacefully at an earlier time. Another disciple did not believe—kept resisting, kept struggling, to call it by the name of many care about him, but the truth is because his wealth had not been exhausted, he could not leave.

Yesterday, someone came to offer me more than ten million, but I did not accept it, because his money was not earned through proper and honest business. He then tried to redirect the offering to the Monastery, but my Monastery also refused it, your Rinpoche is very strange. How much offering did I return yesterday? (A male monastic disciple replies: $1.5 million NTD.) And why are you able to calculate it so precisely?

So Rinpoche will advise you once again: if you are not stricter with yourselves and do not give yourselves more pressure in your practice, you will understand the consequences in the future. This pressure does not mean you should stop going to work, stop studying, stop fulfilling your responsibilities, or stay up all night. Instead, it means that each of you can absolutely take an additional 30 minutes a day; half an hour is not much, have you done that? After I gave you energy last week, have you practiced an extra thirty minutes each day? Have you or not? (No one responded.) You people are shameless—when you feel good, you recite a bit more; when you feel busy, you do not recite at all. Why is it that when you are in a good mood, you eat, and when you are in a bad mood, you also eat? Practice is more important than eating, without the Dharma, there is no future! Everyone says they rely on Rinpoche, I have already shared my energy with you. I can give my energy to 1,700 people at once—otherwise there is no way each of you would have felt heat in your body. That day, the air conditioner was set to 22 degrees; the heater was not turned on. This only proves one thing: you are lazy and ignorant!
 
I dare say that no Buddhist Center or Monastery elsewhere can hold a puja that allows the believers to feel something immediately on the spot. Since I can enable you to have such an experience, it shows that my practice has achieved a small degree of accomplishment. I do not claim great accomplishment, because I have not yet attained liberation from birth and death, but even this small accomplishment is already more than enough to benefit you. When you go home today, think carefully. You only want to receive, yet you refuse to give—there is no such easy bargain in this world! From a worldly perspective, it is as if I have given you my life-force. And even when I give you that, you still live every day in comfort, wanting everything to be easy and pleasant. Even a ninety-year-old disciple feels a bit dizzy and immediately comes to complain to me! At ninety years old, is it strange to feel dizzy? Does this look like the behavior of a Buddhist? You want blessings, yet you are unwilling to offer yourselves fully in return. It is not that Rinpoche is calculating about money, but rather, you are very calculating with me.

The Dharma I performed last Sunday, I may not perform it again for another ten years, because it is too damaging to my body. By ‘damaging’ I do not mean physical injury, but that it greatly depletes my energy. I have to do many things, and I help countless beings every day—both seen and unseen, though you cannot see this yourselves. Yet today, you still remain so selfish and self-centered—only knowing how to receive, but not how to give. This ‘giving’is not about giving to me, it is about giving toward your innumerable karmic creditors. Do you think that coming to the Chod puja once a month—after eating so much fish and meat—can repay all those debts? In the sutras, Shakyamuni Buddha said— and I have repeated many times—your situation is like a house that once stored large amounts of seafood and abalone. Now you realize those things should not be kept, so you remove them. But even after everything is taken out, the stench remains. The smell will linger unless you keep practicing, but are you willing to do that?
 
The guru can help remove these seafood and abalone, as I did last Sunday, when I performed several liturgies to clear them for you, but the stench is still there, and that part must be cleaned by you. Yet you do not do it—you still expect me to do it for you, who else is as burdened as I am? I’m truly burdened, that is why I say I will not come again. His Holiness also held a meeting with me. I told His Holiness that I would not come anymore. His Holiness said, ‘I will come,’ I replied, ‘Your Holiness is compassionate. I’m not as compassionate as Your Holiness.’So when you say you want to follow me—how will you follow me? I will not come again. And what does ‘not come’mean? It means I will choose which Buddha’s Pure Land I’ll go to, do you have the ability to go there? If you cannot even show reverence to your guru, do you have the ability to reach there? Some people practice Guru Yoga for two years and still cannot complete it. Why can’t they complete it? Because the Dharma Protectors will not allow them to complete it—since they look down on their guru and think the guru is just an ordinary person.

If you truly have the ability, I could hand you the Dharma text from last Sunday and let you perform it, then we can see whether the people below will experience any sensation. I could even tell the Dharma Protectors, ‘Give this person a chance—he wants to perform, so let him perform.’ I could let you recite the Dharma text once. Everyone thinks they are so capable, if you truly have the ability, then do what I did that day in the Monastery—make everyone feel heat rising through their bodies! Over there, the space is huge; here, the space is small, so generating heat is much easier. The Monastery can hold three thousand people, and yet I could make every single person feel warmth. And the heater was totally not turned on that day, I would never lie to you. Your clothing was not thick either, so why did you feel hot? From the chest upward, warmth spread through the entire body. And you treat it as something trivial, as something that ‘should’ happen. All I heard afterward was, ‘After attending Rinpoche’s puja, I immediately felt better from the discomfort I had.’

Why did I make you feel better? To make you recite more! You think that feeling better means I am helping you save on medical bills so you don’t have to visit the Chinese Medicine Clinic anymore? This is all self-centered thinking. You are like this, and your relatives and friends who come to the puja are also like this—they think I am here to treat illnesses. If I were actually treating illnesses, the charges would be extremely high. Would I still let you offer however you like? When you go to a clinic or hospital, you clearly know how much the registration fee and medical expenses cost. If something is not covered by health insurance, it can easily cost tens of thousands, or even a million. Isn’t that so? How could the Dharma be so cheap! I do not calculate these things with you, yet you calculate everything with yourselves. Do not think that Rinpoche will protect you all day long and make your life comfortable. I can protect you from falling into the Three Evil Realms, but that does not mean I can protect you in all ways. Why? Because you do not learn Buddhism! The sutras state very clearly: those who raise the motivation to learn the Dharma and practice the Bodhisattva Path will be protected by the Buddhas and Bodhisattvas of the ten directions. Why do you not receive such protection? Because you have not developed that motivation, you merely recite a little each day to feel at ease.

Even when practicing with the Dharma Protectors, you ask them to do things that have nothing to do with your practice. Recently, when I went to the Mainland, the disciple there was the same; he claimed about how he had practiced the Dharma Protector, and I scolded him on the spot. In front of a large crowd, I scolded, ‘On what basis do you expect the Dharma Protector to listen to you and do things for you?’This Dharma text is for your cultivation. Only a Rinpoche-level practitioner, using an entirely different Dharma text, may implore the Dharma Protectors to assist the guru in specific tasks; you do not have that qualification! I do not believe that none of you here has never asked Dharma Protector Achi to help you with unrelated matters. I’m sure many of you have—because you think the Dharma Protector exists to protect you personally. Read the Dharma text carefully! The Dharma protector helps you avoid reincarnation and prevents you from falling into the Three Evil Realms. Does it say anywhere that the Dharma Protector helps you handle your personal, trivial matters? On what basis do you ask and implore such things? Including the monastics here as well!
 
What is it written in the Dharma text? You do not listen, you invent your own ‘brand,’ using your own methods–  how can you possibly accomplish the practice like that? If Dharma Protector Achi were truly meant to do such things for you, I tell you, the Dharma text itself would have been written differently. Not understanding the teachings, yet still acting on your own whims. When I transmitted the Dharma Protector to you, I clearly said that the Dharma Protector is not your enforcer, not someone who protects your personal interests or fulfills your desires. The Dharma Protector is completely guarding you for practice. Because the Dharma Protector protects your practice, potential accidents may not occur, or may be reduced; the protection may also support your body so you can endure and complete the practice, but it’s not for you to implore for not getting sick or surgery. Stop speaking nonsense!
 
Because the faster I become at performing the Dharma, the amount of time left for scolding you increases. It’s your misfortune that your guru practices the Dharma so fast, isn’t that right? (The assembly expresses gratitude for Rinpoche’s precious Dharma teachings.) Normally, the Chod Dharma takes about an hour and a half to practice; I perform it extremely fast. That’s enough—I won’t scold anymore.

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Updated on November 19, 2025