His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – December 21, 2025

On December 21, 2025, His Eminence Rinchen Dorjee Rinpoche presided over the rare and incomparably wondrous ‘Black Water Jambhala Dharma’, ‘Elephant Jambhala Dharma’, and the ‘Mani Dedication Prayer of Great Joy on Rapid Enlightenment’ puja at the Glorious Jewel Buddhist Center in Kyoto, Japan. Rinpoche compassionately responded to the implores of the attendees by practicing the Jambhala to protect the assembly’s wealth, so that it may be stable and not dissipate, and to increase Dharma wealth to learn the Buddha Dharma; meanwhile, Rinpoche presided over the ‘Mani Dedication Prayer of Great Joy on Rapid Enlightenment’ to help the assembly accumulate good fortune and resources. This puja was the precious earth therma, which is incredibly rare and hard to come by. 
 
During the puja, Rinpoche’s earnest expounding was as enlightening as the anointment of the purest cream to the head; not only did Rinpoche dispel the misunderstanding that the public had about the Jambhala Dharma, he further inculcated that to make offerings and rejoice in the merit of others with a pure and clear heart are the foundations for accumulating good fortune. Especially since turbulent times lie ahead for the world, Rinpoche specially practiced the Dharma to bless and protect all so that through Jambhala’s powers, all may earn stable wealth and income, and peacefully get through difficult times. Rinpoche painstakingly urged the sentient beings to become vegetarian and not to kill anymore, and further expounded on the true meaning of a compassionate heart. Each and every word expounded by Rinpoche held extremely incomparably wondrous blessings, which guided Buddhists of the Dharma Decline Era onto the great Bodhi path of accumulating good fortune and surpassing suffering to attain joy. While Rinpoche was performing the Dharma, his sacred body emitted a brilliant golden light, and a wondrous and miraculous fragrance permeated throughout, as the assembly all felt the ground shake and their bodies grow warm, the blessings were incredibly, incomparably wondrous. 

Great appreciation towards His Eminence Rinchen Dorjee Rinpoche for holding this incomparably wondrous puja to perfect completion with boundless compassionate vow power. The attendees all felt deep, unsurpassed praise and gratitude, and vowed to follow and abide by the teachings until they completely liberated themselves. Attendees of this puja included a total of 170 believers and disciples from Japan, Mainland China, Germany, and Taiwan. 
 
At 9:25 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. Amid the solemn music,  the assembly reverently welcomed Rinpoche with their palms clasped. Rinpoche ascended the Dharma throne, prostrated to the various Buddhas and Bodhisattvas, lit lanterns as an offering to the Buddha, and then took his seat on the Dharma throne. After the Eight Offering Girls made an offering of the Eight Auspicious Symbols to the guru, Buddhas, and Bodhisattvas, Rinpoche compassionately bestowed precious Buddha Dharma teachings: 
 
This morning, I will perform two Jambhala Dharmas. First, I will practice the Black Water Jambhala. The Dharma text mentions that Padmasambhava transmitted the Black Water Jambhala. In Tibetan Buddhism, regardless of the lineage, Padmasambhava’s sacred statue is always enshrined and venerated because the Vajrayana sections of Tibetan Buddhism were brought to Tibet from India by Padmasambhava, and the Exoteric sections by Venerable Atiśa. 

The Black Water Jambhala is an ‘Earth Terma Dharma.’ Earth refers to rocks and mountainous caves, where Padmasambhava hid many important Dharma texts before leaving Tibet, including in asaka and even water. In Tibet, these are called ‘Terma Dharmas’(hidden treasures). Therefore, after Padmasambhava, many practitioners specialized in the practice of the Dharma to search for these Dharma Texts. However, in the recent century, the terma masters have already disappeared because insufficient practice resulted in a lack of good fortune; these Dharma texts cannot be found. 
 
Why does Tibetan Buddhism have Jambhala Dharmas? If one defines the position of the Jambhala, they are among the Dharma Protectors of the Eighth Ground Bodhisattvas, as part of the Dharma Protectors’ Family. The Black Water Jambhala venerates Avalokiteshvara Bodhisattva atop his crown; therefore, those who practice the Dharma method of Bodhisattva Akalokiteshvara will reach attainment in practicing the Black Water Jambhala. The Black Water Jambhala is also the highest level of cultivation in Annutarayogatantra (Highest Yoga) of Tibetan Buddhism and the Dharma Protector of Hejvajra. The money we earn in this life—how does so-called wealth come about? Many believe that they work very hard, do business, study a great deal, and have therefore earned wealth, but these are merely supporting fate conditions, fate which aids and supports you; all the wealth you enjoy in this life are caused by having performed many acts of offerings in the past lives, and thus you enjoy the karmic fruit in this life. Still, this kind of wealth can be used up. If you do not take refuge in Buddhism, refuse to abide by the precepts, wealth will deplete itself, and even if you earn money, this money will disappear for no reason; you would not even know how it was used up, and you will not be able to save any money in this life. 
 
The Black Water Jambhala appears furious; he is neither friendly nor gentle. In Japan, there is the Seven Little Fortunes, and one of them is in charge of wealth, and his appearance is more amicable, but the Black Water Jambhala looks furious, and why so? For instance, if you enjoy eating meat, be it beef, fish, or any sentient beings, the consciousness of these sentient beings you’ve consumed will follow you. Your friends and family members will all suffer for an extended period of time before their death, and why is that? According to the Sutra of Ksitigarbha Bodhisattva’s Fundamental Vows, when someone is about to die, in your terms, their energy, and in our terms, their good fortune, will be nearly all used up, and all of the consciousnesses of the meat they have consumed will come for them. Therefore, everyone suffers greatly before death unless they have practiced Buddhism or performed many virtuous deeds, such as donating significant amounts of money to those in need in this life; only then may their pain be less severe upon death. Therefore, if you have performed certain deeds that violate the precepts in this life, they will decrease your wealth. The idea of breaking precepts may not necessarily mean that one has to have taken refuge in Buddhism, as long as one has lied to others, harboured resentment towards others, taken advantage of small gains all the time, taken things that belonged to others, and eaten meat and killed sentient beings, etc. So that, when you should have earned ten million dollars, your wealth will continue to dwindle due to the ongoing misconduct mentioned above. Today, I practice this Dharma so that through the powers of the Black Water Jambhala, those who are vengeful towards you, whom we call enemies (Śatru) in Buddhism, will temporarily stop taking your wealth. 

Shakyamuni Buddha stated in the Ratnakuta Sutra that human life is formed by two elements: longevity and wealth, and neither can be absent. Some people possess wealth but lack longevity and will die. Some people possess longevity but lack wealth and will still die, while others have both wealth and longevity, but still die, usually by accident. Some people are without either and will also die, which is to die young. Therefore, in practicing the Jambhala, you must all remember never to commit evil again and never to harm sentient beings again. Why do I constantly urge everyone to become a vegetarian? Beyond the health benefits, the most important thing is to prevent you from continuing to accumulate unvirtuous deeds in this life. You may object by saying that some people eat meat all their lives, but still seem to live well. However, the Sutra of Ksitigarbha Bodhisattva’s Fundamental Vows states very clearly that if one enjoys eating the meat of sentient beings in this life, one will definitely fall into hell after death. Since you have come to attend the puja today, I believe you have definitely been exposed to Buddhism in a past life and have merely forgotten it in this life;  you can start over now. Therefore, let me remind you again not to harm the lives of any other sentient beings; hurting sentient beings will only cause you to become frequently ill and short-lived, everything will be against your favor,  and you will not be able to gather wealth; it will be difficult for you to save up any money, and even earning money will be through a great deal of hardship. The sutras also state that poverty is a form of suffering, and the great Bodhisattvas will enable impoverished sentient beings to obtain wealth so they can continue their lives to practice and learn Buddhism. 
 
Today, in performing the Jambhala in hope that in the coming year, the wealth belonging to you may return to your hands, meaning the karmic fruit wealth from making offerings in past lives will return to you. In the future, remember to make offerings; this is the only method to accumulate wealth. In my cultivation experience, I have been broke twice and impoverished to the point of having no money for food. Still, I continued to practice diligently in Buddha Dharma, ceaselessly listened to Shakyamuni Buddha’s teachings, and incessantly acted accordingly, thus my wealth gradually accumulated.
 
The Black Water Jambhala venerates Avalokiteshvara Bodhisattva above his crown, so to practice this Dharma method, one must first complete the Four Extraordinary Foundations of Vajrayana Ngondro: One hundred thousand grand prostrations, one hundred thousand recitations of the Hundred-Character mantra, one hundred thousand times in performing the Mandala Offering, and one hundred thousand recitations of the Guru Yoga’s mantra, and afterwards enter retreat to recite Avalokiteshvara Bodhisattva’s heart mantra for one million times, only then can one enter retreat to practice this Dharma. This Dharma cannot be learned casually, and the Dharma text states very clearly that one must practice until the signs appear, meaning you must see some phenomena, and then you can practice this Dharma to benefit sentient beings; if the signs do not emerge, you will only practice this Dharma in vain. Many people have attended Tibetan Buddhist pujas and believe that, by learning the Jambhala mantra, one can receive help from the Jambhala; however, this belief is contrary to the truth. In my experience of cultivation, it must be all according to the words of the Dharma texts—to practice until the signs appear. The signs can occur in many ways, one is seeing them clearly in a dream, and another is seeing them while practicing the Dharma. Only upon seeing them can you employ this Dharma text to help sentient beings. 
 
Japanese believers are not willing to take refuge in Buddhism, thinking that the refuge is a kind of constraint, which prevents them from doing anything; this concept is incorrect. Like all of you, I am a layperson; I also do business, but I still practice the Buddha Dharma ceaselessly. Today, I perform this Dharma in the hope of helping you, so that once you possess wealth and power in the future, you will try your best to make offerings as much as you can. 

Offerings and Dānapāramitā (Puja Teachings Index 15) must be done correctly. What ‘correct’ means is giving to those who truly need help, rather than to people who do not have an urgent need for financial assistance. In my own practice, in addition to constantly making offerings to the Dharma, I donate a large sum of money every year to help those in need. For example, recently I just made another donation to a visual impairment association in Taiwan. In fact, it is not the case that one can do good deeds simply by wishing to do them; one must have sufficient good fortune to have the opportunity to do good deeds. Therefore, one should first cultivate the mindset to do good. Gradually, opportunities will appear, and when you become aware of them, you should seize them and act. Of course, there are many frauds in today’s society, so one must be careful not to be deceived. There are many charitable organizations recognized by the government, and you should still do some basic research. When I donate to charitable organizations in Taiwan, I always verify their background through government departments, what they do, and their history, before making a donation. I hope that believers in Japan will also make an effort to do the same.
 
Do not assume that the money you save is truly yours. When you take your last breath, not a single cent belongs to you; it is all left to your descendants. Therefore, the sutras say that wealth does not truly belong to you, but is controlled by the Five Thieves. One of these thieves is children. Children are thieves in the sense that they rob away your money; all of your wealth belongs to them after you pass away. Of course, from a human perspective, leaving some money to one’s children is considered to be a good parent. Shakyamuni Buddha did not oppose this, but he continually exhorted everyone to do virtuous deeds.
 
Shakyamuni Buddha once told two short stories. One of them says that every day at noon, Shakyamuni Buddha would lead many disciples to go from door to door to Huayuan (Puja Teachings Index 01) and beg for alms. One time, as they passed through a village, there was a young woman who was extremely poor and had nothing at all. She therefore took the only and best pair of trousers she had, which was the finest thing to her, and threw them out in front of her door, so the Buddha could step on them as he passed, and his feet would not step directly on the mud on the ground. With a very pure mind, she offered the best thing she had. By ‘pure,’ it means that she sought nothing in return and expected no reward whatsoever. Several years later, she was chosen by the local king to become a consort and thus became very wealthy. One time, when Shakyamuni Buddha was holding a puja. This consort brought a great amount of wealth—gold, silver, and precious jewels—to make offerings. However, the Buddha refused to accept them and told her to take them back. The disciples then asked the Buddha why he did not accept her offerings this time. Shakyamuni Buddha replied that she made the offering with pride in her heart this time, hoping that after making offerings, she would be invited to sit in the front. Therefore, he did not accept them. This story illustrates that your identity and social status do not mean that you are a practitioner. Whatever status or position you possess has been cultivated through past lifetimes.
 
There is another short story in the sutras. A king once offered a large sum of money to hold a grand puja for Shakyamuni Buddha. After the puja, the Buddha’s disciples asked him, ‘Among all those who attended today’s puja, whose merit is the greatest? Is it the king who provided the funds to hold the puja?’Shakyamuni Buddha replied that it was not. He then pointed to a poor elderly woman in the distance and said that she has the greatest merit. The disciples asked the Buddha, ‘She has no money, how could she have made any offering? How could she have the greatest merit?’Shakyamuni Buddha explained that she possessed the merit of rejoicing. In the Buddha Dharma, rejoicing means giving rise to a joyful heart upon seeing others do good deeds and do virtuous things, especially in matters related to the Dharma, and giving joyful praise to their virtuous deeds. The merit of rejoicing, Shakyamuni Buddha taught, is even greater than the merit of making offerings. The meaning of this second story is that even if one has no money to make offerings, as long as one rejoices in one’s heart and praises others when they do good deeds, one likewise gains merit. Therefore, I hoped that the believers from Japan might draw lessons from these two short stories. It is not the amount of money that a true offering is made; the amount of wealth is not important; what matters is whether your heart genuinely wants to do this.
 
The Dharma text states very clearly that the Black Water Jambhala should be performed in the morning. Next year will be a very turbulent year. Whether in terms of political conditions, weather, natural disasters, or diseases, many unexpected things will occur beyond what you can imagine. Therefore, I hoped that before the end of this year, just like the Amitabha Puja I performed yesterday, which helps everyone accumulate good fortunes, you will have the good fortune to get through next year. Today’s Dharma of these two Jambhalas is precisely to help ensure that your wealth next year will be more stable and that you will not be without income. This is the purpose of today’s Dharma performance: to help everyone with these things.

Rinpoche then began to perform the Dharma. First came the Mandala Offering Liturgy—the monastics and the Eight Offering Girls represented sentient beings offering to the guru and various Buddhas and Bodhisattvas.  Rinpoche’s Dharma appearance was stately. He gently struck the small cymbals with both hands; then, holding a black brass kettle, he chanted mantras. At that moment, gentle breezes brushed by, and a miraculous fragrance pervaded the mandala and the entire venue, bringing incomparable blessings to everyone. Thereafter, Rinpoche compassionately instructed the attendees to say out the wishes in their hearts. Under the blessing of Rinpoche’s mantra chanting, the assembly joyfully and gratefully voiced their prayers and wishes in their heart.

Next, Rinpoche performed another Jambhala Dharma for everyone, known as the ‘Praise and Learning Dharma of White Mahākāla.’This Jambhala is White Mahākāla. Mahākāla appears in both black and white forms and is a very important Dharma Protector in Tibetan Buddhism. The extremely furious statue you now see on the far right of the mandala is Mahākāla. Hinduism also has the Elephant Jambhala, but the Tibetan Buddhist Elephant Jambhala is a bit different. There is a story about this: In a past life, the Elephant Jambhala was a very wealthy prince who greatly enjoyed doing Dānapāramitā (Puja Teachings Index 15) throughout his life. Whenever anyone came to seek help, he would give them money, without considering whether they would use it for good or for evil. As a result, knowingly or unknowingly, he helped many people commit evil deeds—for example, giving money to others so they could buy weapons for warfare. Mahākāla perceived that this was harmful to the prince. For the sutras state that even those who perform indiscriminate good deeds can still fall into hell. This means that if one performs good deeds without discerning whether an action is virtuous or evil, and acts merely according to personal preference, it is incorrect. Such incorrect action empowers wrongdoers to commit evil deeds, and the karmic retribution is to fall into hell. Therefore, doing virtuous deeds requires wisdom, and you must clearly understand what is going on. In order to save this prince from falling into hell, Mahākāla killed him and then placed an elephant’s head upon his body. Because in ancient India the elephant symbolized the greatest strength and power, the prince was thus transformed into the Elephant Jambhala.
 
This Dharma text was obtained by one of my Tibetan gurus, a late practitioner who was very important in the Drikung Kagyu lineage. One time, while he was walking in the wilderness (neither in a city nor in a village), several sheets of paper suddenly drifted down from the sky. When he picked them up and took a look at them, they were this very Dharma text of the Elephant Jambhala.

What is the difference between the Elephant Jambhala and the Black Water Jambhala? The Elephant Jambhala is a bit more worldly; one may even implore him a bit cheekily and push your luck a little. By contrast, the Black Water Jambhala is more strict. The real difference is that the Black Water Jambhala protects the wealth that you are meant to have in this whole lifetime, whereas the Elephant Jambhala can allow wealth that could be usable in future lifetimes to be brought forward for use in this life first. This does not mean taking other people’s things and giving them to you. It is like, regardless of whether you have done some virtuous deeds in this life, you have certainly done some good things, and thus have accumulated some wealth to be used in future lives. If, today, you encounter a serious difficulty that is hard to overcome, you can implore the Elephant Jambhala, then he can help you get through it. However, if, after overcoming the difficulty, you do not learn the Dharma, the consequences will be bad. One should not make use of the Jambhalas or the Buddhas and Bodhisattvas and then cease to learn the Dharma. If one is unwilling to learn the Dharma, that is fine as well, but at the very least, one should adopt a vegetarian diet. Many people think that being a vegetarian is a very difficult task or a bad thing. You all know that I grew up in Hong Kong, where people especially enjoy eating seafood, and I, too, ate seafood from my childhood. However, when I was thirty-two years old, I suddenly became unable to eat meat; whenever I did, I would vomit. From then on, I have remained a vegetarian to this day; this year, I am seventy-eight years old. Being vegetarian is a way of cultivating the mindset and conduct of non-killing. Once you become accustomed to it, you will gradually understand how to do virtuous deeds and how to cultivate a compassionate heart. This requires time. Now, I will begin to perform this Dharma method.

White Mahākāla has a profound fate with Bodhisattva Avalokiteshvara. In Tibetan Buddhism, it is said that Mahākāla was a fierce mara (demon) king who harms many sentient beings. Bodhisattva Avalokiteshvara spoke to him, urging him not to harm sentient beings. Mahākāla wanted Bodhisattva Avalokiteshvara to manifest a woman whom he considered the most beautiful in the entire universe for him, then he would cease harming sentient beings and become a Dharma Protector in Buddhism. So Bodhisattva Avalokiteshvara manifested a woman whom Mahākāla considered the most beautiful in the entire universe for him. From then on, Mahākāla became a Dharma Protector in Tibetan Buddhism. My Monastery and Buddhist Centers all enshrine Mahākāla and perform the Dharma of Mahākāla once a year, because he is a very important Dharma Protector protecting Buddhism, the monasteries, and the abbots. It means that if one has not practiced the Bodhisattva Avalokiteshvara Dharma method, it would not be easy to implore the Elephant Jambhala.
 
Bodhisattva Avalokiteshvara is grounded in Maitrī and Karuṇā. What do these two words mean?‘Maitrī’ and ‘Karuṇā’ are two different terms; they do not simply mean being a good person. Maitrī means offering what is good in oneself in exchange for what is suffering in sentient beings. Just as yesterday, when I transferred sentient beings‘ consciousnesses, I gave my own strength, cultivation, and good fortune to sentient beings, taking upon myself their suffering. Only after this can they receive Amitabha’s help. Today, I performed the  Dharma of Jambhala. In the first section, I performed the Dharma myself, and only after that do I perform it for you. The meaning is the same. Karuṇā means helping sentient beings leave the reincarnation’s sea of suffering and reach the opposite shore—the Buddha Land. Maitrī and Karuṇā are not what English refers to as mercy or compassion, nor are they simply doing virtuous deeds or being a good person. Maitrī and Karuṇā are unique terms in Buddhism and are also Dharma methods of practice specific to Buddhism.

The root of compassion is ‘virtue’! In fact, all sentient beings possess virtues. Lord Jigten Sumgon once said that all sentient beings possess virtue. For example, animal mothers will save their children; this is a virtue. Therefore, sometimes humans see someone suffer, and they raise the heart of empathy and want to give him/her a help, this is also a virtue. But virtue is directed towards limited objects, whereas compassion is boundless. For example, when I performed the Dharma of Transferring Consciousness yesterday, I performed with a heart of compassion. I didn’t know how many beings came, yet only the power of compassion can extend infinitely to benefit all sentient beings. 
 
Therefore, in learning Buddhism, one needs to cultivate compassion. To cultivate compassion, one needs to start by being virtuous. When one is able to understand virtue, as the virtues continue to increase, the power of evil will cease, even be suppressed, preventing evil events from arising. It is not because doing virtuous deeds and the cause and effect of the evil will not occur. Such a concept is incorrect. It is simply that by continuously doing virtuous deeds, the power of virtue becomes so great that it suppresses evils, and thus the power of evil does not manifest. Therefore, today I will perform this White Mahākāla, the Elephant Jambhala.

Rinpoche began to perform the Elephant Jambhala.
 
After performing the Dharma, Rinpoche bestowed teachings:  Above the head of the Elephant Jambhala is Acalanatha. Speaking of this, I would like to share a short story. In Japan, Acalanatha is a well-known yidam. In the past, the feudal lords（Daimyo) all liked to hold the Acalanatha out when they were fighting a war, thinking that Acalanatha was meant for warfare. In fact, Acalanatha isn’t for warfare; the sword he holds in his hand is for severing the roots of afflictions of all sentient beings. 
 
Everyone can see this wooden-carved Acalanatha in this center; it’s carved in a Japanese style of Acalanatha, which differs from the Tibetan style of Acalanatha. I saw this Acalanatha statue in the year 2000. Because I like to collect wooden furniture of the Ming Dynasty, I saw this Acalanatha statue in the corner of an antique furniture store, and the shop owner thought that nobody would buy this Acalanatha statue, so I asked about the background of this Acalanatha statue. The shop owner said that he bought it back from a person from Fujian. I then asked why this statue was carved in a Japanese style. He said that in the past, during the period when the Japanese were present in China, a Japanese ask that Fujian person’s grandfather to customize this Acalanatha statue, but, after it was done, he didn’t come to take it back; as a result, it remained there and was passed down to the grandson, who later sold it to the shop owner I met. The shop owner then sold it to me. At the time I purchased it, I hadn’t built the Japanese Buddhist Center. After the Buddhist Center was completed, I then reverently invited the Acalanatha statue.
 
Outside the glass at the front, there is also a statue of the Dragon King deity. The Acalanatha statue is always together with the Dragon King deity because the Dragon King listens to Acalanatha. Therefore, people who practice Acalanatha won’t get cancer in this life because the dragon listens to Acalanatha. Ninety percent of human cancer cases are caused by harm inflicted by dragons; for example, the behavior of eating fish and meat, harming the ghost deity, polluting the water source, chopping off the trees, moving the rock, and so on; all of which are possible to cause one to get sickness of the dragon; including cancer and skin disease, these are all related to the dragons. Acalanatha subdues the dragons; therefore, those who prostrate to Acalanatha naturally won’t have dragon-related illnesses, or (can) even eliminate it. This means that the Buddha and Bodhisattvas will help a person who cultivates, giving him the tools he will need to use. For example, if I place a Tibetan-style Acalanatha statue in Japan, when you see it, you will feel unfamiliar; placing a Japanese-style Acalanatha statue, once you see it, you will recognize it. This one is a Japanese style of Acalanatha statue. The Tibetan Acalanatha statue is very fierce, and it doesn’t look like this. I mention a little bit when reciting this passage, because this yidam is related to the Acalanatha.
 
Rinpoche continued to perform the Dharma and manifest a solemn and incomparably wondrous Dharma appearance of the furious yidam. Later, Rinpoche asked about the price of Agarwood, which is needed in performing the Dharma to make an offering to the Elephant Jambhala. The disciple replied that the total price is one hundred and sixty thousand Taiwanese dollars.
 
Rinpoche expounded that performing the Elephant Jambhala needs to burn agarwood as an offering, which is very expensive—just a small amount cost NT$160,000.Therefore, today, by using one hundred and sixty thousand Taiwanese dollars as an offering to the Elephant Jambhala, hoping the Elephant Jambhala can hear your prayer. 
 
Later, the Tsok Liturgy (Puja Teachings Index 03) and tea-offering ritual was followed. The monastics represented the sentient beings to offer tea to the guru, Buddhas, and Bodhisattvas. Every attendee received an offering which Rinpoche had blessed, as well as a rare and incomparably wondrous fate to eat together with the guru ,Buddhas and Bodhisattvas.  
 
After Rinpoche led the disciples to practice the Dharma Protector Achi Liturgy, Rinpoche then led the attendees in the recitation and practice of The Mani Dedication Prayer of Great Joy on Rapid Enlightenment. 
 
Rinpoche expounded: Today, I hope to lead you to recite The Mani Dedication Prayer of Great Joy on Rapid Enlightenment in this period of time. ‘Mani’ means the Great-Six-Syllable Mantra. ‘Dedication’is to give all the merits from our cultivation to all sentient beings who are related or unrelated to us. ‘Rapid Enlightment’is to let us be reborn in the Pure Land as soon as possible. ‘Great Joy’means the true joy; it is not the joy of the human world, but the true joy in the pure land that is eternal, and beyond birth and death. In addition, it is to cultivate the heart of kindness, compassion, joy,  and giving. Because all the content of the sutras said that hoping the Bodhisattva Avalokiteshvara can bring sentient beings, which are both related and unrelated to us, to the land of Amitābha Buddha in the future. Everybody recites together.
 
Rinpoche especially instructed the translator to lead the Japanese believers to recite the last four sentences of the dedication prayer again. After the Japanese believers finished reciting reverently, Rinpoche expounded: These four lines represent that we have this hope; hoping that the merit arise from today’s pratice will enable us to attain the same Dharmakaya and Sambhogakaya (Puja Teachings Index 08) as Bodhisattva Avalokiteshvara as soon as possible, and not this body; also it is in a hope that all other sentient beings may, through my practice of this Dharma Method, can be placed in That Place, namely, the Pure Land.
 
Because I myself do not speak Japanese, I’m unable to lead everyone in recitation in Japanese. We have already translated the sutras into Japanese, and the Japanese believers may recite more slowly or have difficulty keeping up, but this is fine. As long as you believe, this merit still arises. There is no need to worry about not keeping pace or not reciting perfectly; the most important thing of all is this mantra. Because I’m already seventy-eight years old, and with so many matters every day, I don’t have the time to learn Japanese. Otherwise, I will also learn Japanese and recite together with you all (The assembly laughs). On the other hand, since you are young, you should try to learn some Chinese characters. I will do my best to let Japanese believers understand more about the incomparable wondrousness of the Buddha Dharma. No matter which language or letter is used, the Buddhas and Bodhisattvas will understand. Language is only for our convenience. What truly matters is our mind. Whatever thoughts arise in the mind are fully known to the Buddhas and Bodhisattvas. Therefore, there is no need for the Japanese believers to worry about whether the recitation is correct or well done. What matters the most is whether the heart truly believes and whether one sincerely hopes to reach the Land of Amitabh. If there is sincere intention, the guru, Buddhas, and  Bodhisattvas will all offer help. Thus, there is no need to feel stress when attending a puja, and no need to worry about reciting imperfectly.

After Rinpoche led the disciples to practice the Dharma Protector Achi Liturgy, Rinpoche practiced the Furious form of Dharma Protector Achi. Following, after Rinpoche instructed the monastic disciples to lead the assembly in the recitation of The Long Life Prayer for His Holiness the Drikung Kyabgon Chetsang and The Long Life Prayer Rinchen Dorjee Rinpoche, Rinpoche personally led the assembly to recite The Aspiration Prayer for Rebirth in Amitabha’s Pure Land of Utmost Bliss.
 
Rinpoche expounded: The two-day puja has come to perfection. （The assembly gave voice to their gratitude to Rinpoche together.）The following words are spoken for the Japanese believers. Because you have not yet taken refuge, you can’t be called a disciple. Another year has passed, and our time to live on this Earth has been reduced by yet another year. As a practitioner, I naturally hope that all sentient beings who have a fate with me will take refuge in the Buddha as soon as possible and practice the Dharma, so that when this life comes to an end, they may be reborn in Amitabha Buddha’s Pure Land and no longer undergo reincarnation. As you all know, I have a Buddhist Monastery in Taiwan, and pujas are held there every month. If believers from Japan wish to attend, they are welcome to contact us.
 
In addition to the Japanese believers who attended both pujas over the past two days, during the upcoming year, if you have any needs for my help in matters of the Dharma, or even if you need some guidance or advice in life from me, you are welcome to contact me through my website, the website information will be provided to you shortly. You may write in Japanese; there are people here who understand Japanese and will translate it for me.

You have to wait until next year for the puja. I might enter a retreat for a whole month next year, possibly in March, but it has not been decided yet. However, it should be around this time. Here, I bless everyone who attends the puja, wishing you all a smooth, perfect, and auspicious year ahead. (The assembly gave voice to their gratitude to Rinpoche together.)
  
The puja is perfected incomparably wondrously. The assembly was filled with Dharma joy and all gratitude to Rinpoche’s incomparable benevolence and blessings. The assembly collectively vowed to practice in Vīryapāramitā (Puja Teachings Index 18) and unremittingly, until attaining the ultimate liberation, to repay the profound benevolence of the guru. May all merit be dedicated to the sentient beings in Dharma realms, and may all attain bodhicitta as soon as possible.

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Updated on December 26, 2025