His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – January 4, 2026

Ｈis Eminence Vajra Guru Rinchen Dorjee Rinpoche Ascended the Dharma Throne and Expounded on‘ Scroll 32, Chanding Paramita’(Chapter 10, section 2) of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha.
 
Sutra: ‘Further, all these sentient beings, this is called Samāhita. The heart remains within equanimity; this is called Samāhita. The mind remains within equanimity; this is called Samāhita. The equanimity of skills and expediencies, this is called Samāhita. ’
 
What is the meaning of the term Samāhita, which I asked you to look up? (A disciple reports: Samāhita means that in the state of practicing ding (Puja Teachings Index 06), one becomes fully concentrated, and the power of ding (Puja Teachings Index 06) generates peace and equality between body and mind.) Ding (Puja Teachings Index 06) comes from precepts; without ding (Puja Teachings Index 06), one’s wisdom cannot be uncovered. This passage states that all are equal; initially, all sentient beings possess the same Buddha nature, but without attaining ding (Puja Teachings Index 06), one cannot achieve equanimity. I have constantly urged everyone: you must practice the Five Precepts and Ten Virtuous Acts, and the Thirty-Seven Practices of Bodhisattvas. There are many temptations and vexations in the life of laypeople, and Buddha formulated the precepts to help us reduce our vexations, even turning vexations into Bodhi for cultivation. If one is unwilling to follow precepts, act with virtue, and examine oneself through the Thirty-Seven Practices of Bodhisattvas, one will only cycle through samsara life after life. 
 
Many people think that they are young and should prioritize befriending others and finding a job. I often remind everyone, why take refuge in Buddhism? Jigten Sumgong said very clearly, Buddhas and Bodhisattvas are not deities for you to plead for good fortunes; the good fortune bestowed upon you by the Buddhas and Bodhisattvas is to aid your cultivation instead of changing your karmic powers. I have also said many times that one’s own karma can only be turned by oneself. The Buddhas and Bodhisattvas also clearly stated that those without fate cannot be liberated; Buddha cannot liberate all sentient beings, nor can he turn their karma around. Since that is the case, does one need to attend pujas? Many believe that by paying homage at the Monastery, one can receive everything, and that doing so is a plea for good fortune. Indeed, one gains protection by paying homage at the Monastery, but it is to protect oneself to take refuge and learn the Buddha Dharma as soon as possible. 
 
If, after taking refuge, one still does not follow instructions and practice the Five Precepts and Ten Virtuous Acts, and continues to make mistakes for the sake of one’s livelihood, one can absolutely not turn karma from the accumulated lives around. Why does Rinpoche often say that there is only one chance to save you? Because you are refuge disciples, I will help you once, but if you refrain from practicing the Five Precepts and Ten Virtuous Acts, the Thirty-Seven Practices of Bodhisattvas, and from listening to the Dharma the guru teaches, your karma cannot be turned around. 

A disciple came to plead for the Guru Yoga;  he came to plead many times, but I always refused. Yesterday, I instructed the monastic disciple to explain the Guru Yoga to him, and the moment he got up, he turned around and left, carrying his offering with him. This disciple, from now on, will be forbidden from making offerings and going to the Monastery. Why is it so severe? I have said many times that only the guru may transmit the Buddha Dharma, and without the guru, there is no Buddha Dharma. And yet, he could not register these words and thought that I asked the monastic disciple to transmit the Dharma. The monastic disciple also learned from me; if I did not instruct the monastic disciple to explain, would he even dare? But he forgot no less, and thought that he was going to listen to the method, so he brought his offerings with him. Through the intricate and refined analysis of a practitioner, he does not possess the heart to respect and make offerings to the guru; he merely purchases the Dharma with money, so it can be anyone who teaches him. You all have this same problem. 

I have told you that His Holiness transmitted the Guru Yoga to me over the phone, in Tibetan; he did not give me any Dharma text, and yet I could still attain achievement in my practice, all based on my one hundred percent faith and respect for the guru, and having absolutely no ideas of my own in the aspect of Buddha Dharma; only then can ding (Puja Teachings Index 06) emerge. When you have thoughts of your own, you begin to compare, just like the disciple who only employs the Thirty-Seven Practices of Bodhisattvas to examine herself once or twice a week. I instructed you to examine yourselves every day, and if you’re unwilling to do exactly so, then it means you do not respect the guru, and you’re slacking off! When you took refuge, I told you that when one is unwilling to practice after the guru transmits the Dharma, the guru will no longer bless or transmit the Dharma. You might wonder: Is it that severe? It’s not severe at all, but for the rest of your lives, you will not be able to learn the Dharma. 
 
Yesterday, another disciple came to implore for consciousness-transference for her mother. When her father passed away, I instructed her to perform grand prostrations, and then I transferred her father’s consciousness, so she thought it would be the same this time. I asked her whether her mother had come to see me, and she replied by saying that her mother had attended the Great Amitabha Puja of Transferring Consciousness three times. Then I knew that she had no respect for me. In the 16 years I have held the Great Amitabha Puja, have I ever said that attending the puja means one can definitely go to the Pure Land of Amitabha Buddha? (The assembly replies: No.) I only told you that you can form fate with the Amitabha Buddha, and upon forming fate, one must practice. If you come to the puja but refuse to practice, how can I transfer consciousness? You are all merely taking advantage of Amitabha Buddha to transfer the consciousness of your karmic creditors, so that you can live comfortably, and thereby, you have no fate with Amitabha Buddha. So, I refused her, and none of her family members came to implore me with her. Don’t think that things will be the same every time; this isn’t a book or a formula. The Ratnakuta Sutra states that the various Buddhas and Bodhisattvas help you based on your karma and good fortune. Her mother neither believed in Buddha nor was she vegetarian; she merely attended the puja to plead for some good fortune. Of course, it’s impossible for me to help transfer her consciousness. She believes that, as my translator, she is very important, and therefore I should make an exception. I can attain achievement in my practice without understanding Tibetan. Why would I need a translator? The translations are for you, not for me. Don’t think that it is more convenient for me, now that there’s someone to translate Tibetan. It’s not convenient at all! After the translation is done, I have to recite one extra time. Having cultivated for decades, I have never had to learn Tibetan. I have also reverently asked  His Holiness, but His Holiness told me that there is no need for me to learn Tibetan, which means he’s telling me not to waste time and just focus on learning the Dharma and propagating Buddha Dharma. 

These two stories tell you that if you don’t listen to the words of the Buddhist sutras and the guru, you’re absolutely going to hit the wall by employing your own methods. When she saw the auspicious signs of her father upon receiving consciousness-transference, she should have told her family members properly, and even if they chose not to listen after one or two rounds of talking about the matter, they would eventually listen. She found it too troublesome and chose not to say anything, thinking that, as the translator, the guru would definitely grant her when she pleaded. The Amitabha Sutra states very clearly that virtuous men and women, not lacking in good fortune, fate, and merit, may aspire and be reborn, yet you still don’t think it’s necessary. If you choose not to listen to the words of Shakyamuni Buddha, what is the point in being a refuge disciple? I berate you according to the Buddhist sutras, and don’t think that the Amitabha Sutra says that for one, two, or three days; it speaks of the retreat method near one’s death, which Shakyamuni Buddha does not explain in detail. The words ‘for one thought or two thoughts’ indicate that within one thought that rises, there is only Amitabha Buddha in mind, and that is ding (Puja Teachings Index 06). Are you able to practice ding (Puja Teachings Index 06)? From inhale to exhale, are there no other thoughts? If you can’t do that, on what grounds can you go? On what basis can you receive the consciousness-transference Dharma? Consciousness-transference is very complex; you should not think that just by writing down someone’s name means that you can definitely transfer that person’s consciousness. Does the deceased possess good fortune and fate? Is the person pleading on their behalf reverent? The person who came yesterday was not reverent at all. She thought that by kneeling down to plead, she could definitely plead and receive consciousness-transference for her mother. 

What does the Sutra of Ksitigarbha Bodhisattva’s Fundamental Vows state about the way that Ksitigarbha Bodhisattva pleads—she prostrated until she fainted, until she bled, and all that Buddha told her was where her mother was born, he had not yet transferred her consciousness. Because I have learned many Dharmas for consciousness-transference, I reluctantly take on the difficult task of consciousness-transference for you, but you should not think that this is what I should do, nor that one can transfer consciousness by writing down a name, pasting on a piece of yellow paper, or reciting for a bit. There is a monastic disciple of mine who used to be a professional at reciting sutras for consciousness transference, and each time she recited at least 23 sutras, but she knew clearly that the deceased had not received consciousness transference because the corpse would still be dark and stiff after the recitation was completed. But it does not take me that long, ten minutes at most, when I perform the Phowa, and the auspicious signs immediately appear on the body; at this level, you still don’t believe in the guru and still employ your own thoughts in pleading for the Dharma. After so much has been said, and yet my words still can’t seem to register with you, it means that I have taken in a group of disciples with very severe karma. His Holiness has greater fortune than I in that it is sufficient for him to take on just one disciple, me. 

The continual mentioning of Samāhita here means that in cultivating Buddha Dharma, ding (Puja Teachings Index 06) is very important; it is effective even if ding (Puja Teachings Index 06) exists for a kṣaṇa (a single instant) because you will definitely need ding (Puja Teachings Index 06) in the moment of your passing. If your daily lives are spectacular and busy, and you have many thoughts, ding (Puja Teachings Index 06) will not emerge. Some people believe that they are young and may have to travel to all kinds of places on business at any time; I was young once, but I did not busy myself the way you do. If you are unable to cultivate ding (Puja Teachings Index 06), all Dharma methods will be utterly useless to you since the equanimity of mind and all types of equanimities emerge from ding (Puja Teachings Index 06). You have continuously behaved disobediently because you have not cultivated ding (Puja Teachings Index 06), which comes from precepts, when you do not abide by the precepts properly, naturally ding (Puja Teachings Index 06) will not emerge, nor would you have the wisdom to do anything except to use your human consciousness to judge right or wrong, and that will have nothing to do with Buddhism. 
 
Buddha especially uses the proper noun, Samāhita, instead of ding (Puja Teachings Index 06) because this term encompasses many different meanings; it means that once you can attain Samāhita in your practice, this kind of ding (Puja Teachings Index 06) can uncover many fundamental criteria and prerequisites for learning Buddhism. Without ding (Puja Teachings Index 06), there is nothing. You must understand that this kind of ding (Puja Teachings Index 06) is not the kind of ding from non-Buddhist beliefs. Non Buddhist ding (Puja Teachings Index 06) is to fixate one’s heart on a particular thing, for instance, I have seen a type of Hinduist practice of raising one’s arm and not putting it down, and in the end the arm became stiff and remained in the upright position; this counts as ding (Puja Teachings Index 06) but is of no use to liberating from life and death or uncovering wisdom. 
 
In Buddha Dharma, ding (Puja Teachings Index 06) is to prevent the rise of delusional thoughts instead of being completely devoid of thoughts, and pausing everything; it is when one attains ding (Puja Teachings Index 06) that evil ceases to take effect, and virtue continues to accumulate within a position within ding (Puja Teachings Index 06). If one is unwilling to practice ding (Puja Teachings Index 06), there will be no Buddha Dharma at all. Some old ladies who continue to chant the Buddha’s name might be better at practicing ding (Puja Teachings Index 06) than you because she has no other extraneous or delusional thoughts, she practices within death, knowing that death is inevitable, she practices endlessly without thinking about anything else. Some youths who are busy running around every day believe that they can only achieve promising prospects by doing what they do. Still, they will definitely not attain ding (Puja Teachings Index 06) in their practices, and will naturally indulge themselves. Further, in conversation, they will disrespect the guru because they are used to living this way, and conversing with others with these words, thinking that they are humorous and can bridge the gap between people this way, but the impression they give is similar to the Taiwanese Hokkien term sio-pô (crazy old lady). 

Once someone attains ding (Puja Teachings Index 06) in their practice, their power of ding (Puja Teachings Index 06) will appease the restless hearts of others. You often say that when Rinpoche ascends the Dharma throne, you feel that you have entered ding (Puja Teachings Index 06) because I am within ding (Puja Teachings Index 06) and your delusional thoughts are naturally suppressed, and you feel settled and able to listen. So, if you do not abide by the precepts in your daily lives, and enjoy your happy days, and only abide by the precepts when reciting sutras, mantras, or while you’re at the Buddhist Center,  ding (Puja Teachings Index 06) will not emerge, nor will you ever attain equanimity. Another way of putting it is: be without a distinguishing mind. The greatest fear in learning Buddhism is that one holds a distinguishing heart. Some may ask, how does one live without a distinguishing mind? Human beings all think of what they like to eat, or what they don’t. Not to hold a distinguishing mind means not accepting only the virtues and refusing the non-virtues of a particular person, or thinking that those who behave maliciously are the bad guys on their way to hell, and one must only associate with the virtuous people. In fact, both evil and virtue are sāsrava (with leakage), which will lead to samsara. Equanimity means to view the original nature of all sentient beings as being pure, and only due to the occurrence of greed, hatred, ignorance, arrogance, and doubt does this pure, original nature disappear, which then causes one to take evil actions. 

Recently, some young disciples have been sending harassing text messages. When the girl in question received these messages, she thought that she might have attracted a lech and decided to go to the police. From the point of view of worldly Dharma, the actions of these two people are all right and fair, (a young maiden) is a gentleman’s match; it is normal for boys to ask girls out. However, when the girl received these unsolicited messages, she felt fear. The more advanced science becomes, the more social or messaging platforms there are; you can only be blamed for enjoying so many different platforms. For instance, I do not use any of them, which has greatly decreased my troubles. Apart from my email address that receives messages, I really have no use for any of the other functions on the cell phone, nor do I have any social media accounts. Some of the more advanced countries in the world have banned the use of social media platforms for underage children, knowing that the toxicity is too great. The news reported that a seventy-year-old woman was dating someone on a social media platform, and got conned into wiring funds to the other party to buy a house. 
 
The guru shall not bother with the business between these two disciples because neither party practices the Five Precepts and Ten Virtuous Acts, so they have provoked troubles. They did not think to implore the guru proactively, but instead chose to resolve matters with their own means, and there will be many aftereffects; let the karmic fruit take care of them. Don’t think that the boy is without blame for writing a few words, nor should you think that the girl is innocent for reporting to the police to protect herself. This resentment has been sewn, and there shall be karmic results to come; if you are unafraid of karma, why learn Buddhism? In the past, when Rinpoche had a car accident, people attacked me on television. I once told you all not to retaliate, didn’t I? (The assembly replies: Yes.) I also told you once that if I attain Buddhahood, he will be the first person I liberate, didn’t I? (The assembly replies: Yes.) 
 
Rinpoche berates: Are you still my disciple? You think you were right to protect your daughter. (The disciple replies: I am wrong.) Don’t say that you were wrong; none of you was wrong. I was wrong for not teaching you properly. After I’ve told you so many of my own experiences, why do you think things would be different for you and refuse to listen to me? Who helped you when you suffered the most? (The disciple replies: Rinpoche.) Now that your child is grown up, you let her behave willfully! The most important thing about girls is to be dignified; she is bound to attract these situations when she acts immodestly, even to me, she spoke flirtatiously; she has picked up bad habits out there, and she made some money but learned all sorts of tricks up her sleeves, thinking that she is very capable. 

Sutra:‘Equanimity in the extreme depth within the mind, that is called Samāhita.’
 
Within the mind, in our body, speech, and mind, the mind is everything since before speech and actions, without the mind, there would be no taking actions. Even AI has a mind, the mind of the AI is the data that we have entered. Where do our minds come from? 

It is the data of the virtuous and evil karma that has been done from life after life. Because we have stored within the Alaya Consciousness a vast amount of data collected over many lifetimes, including everything we do, see, and hear in this very life. Why do I constantly advice everyone not to use too many platforms? Because by collecting too many data, these data will influence you, fed into your mind. Therefore, to be able to achieve the equality of mind, one needs to practice to achieve Samāhita; without achieving it, it is impossible to reach the equality of mind. 

Especially within the mind, an extreme profound equality arises, because usually we have the mind of the surface, but deep inside, in the consciousness in psychology and subconscious, from the Buddha Dharma, within the mind, is a mind that is very deep; such type of mind is without realization in daily, not utalizing it, possibly due to there is no fate could let this mind that lies very deeply to be activated. That means there is nobody to call up this mind, then there will be no activation. Because we usually follow our eyes, ears, tongue, and body to live our lives, and what is activated is our mind, and the mind directs how to do the matters. But when the eyes, ears, nose, tongue, and body have nothing to do with the mind in deep, then the mind in deep will not come out, which means there is no extraction from the Alaya Consciousness–this database. For us to practice the mind in extreme deep, we definitely need to cultivate it from ding (Puja Teachings Index 06). When one cultivates to the mind in extreme deep, then one will see where the mistakes are and why one gets it wrong; one will then use the heart of equality to treat anything that happens to oneself.   
 
What is called the heart of equality? Today, when one is harmed, it is because one has harmed others in the past.  When I was in a car accident before, it was absolutely because I owed that person from a past life; among so many cars, I happened to collide with him. If I had not cultivated to reach a profound mind, the heart of equality would not have arisen. And I would have reacted as you would— fight back, seek revenge, and make the matter more and more serious. But because I had cultivated to reach the heart of equality, I was able to see where the problem truly lay. 

Sutra: ‘Dānapāramitā (Puja Teachings Index 15) in equality; it is named Samāhita;’
 
Why was it that yesterday, when I asked the monastic disciple to speak to that person who came to plead for the Dharma, he immediately took back his offering? It was because Dānapāramitā (Puja Teachings Index 15) wasn’t equal. If he had a heart of Dānapāramitā (Puja Teachings Index 15) of equality, he would be clear that making offerings are for the accumulation of one’s good fortune, so that one can have good fortune to practice the Buddha Dharma. But he makes offerings for exchange; naturally, he would think that the guru didn’t transmit the Dharma,  then he took back the offering. He could even have explained it by saying that he was very nervous, so when Rinpoche told him to stand up, he stood up. But Rinpoche never told him not to make offerings; why didn’t he think of this? It is because every time he makes offerings, he expects something in return.
 
The Buddha Dharma teaches ‘formless Dānapāramitā (Puja Teachings Index 15).’ Monastic disciple, explain it a bit. (The monastic disciple replies: Threefold Wheel of Essential Śūnyatā (Puja Teachings Index 21), there is no me, no object, and no others.) His Dānapāramitā (Puja Teachings Index 15) is the Threefold Wheel of Essential without Śūnyatā (Puja Teachings Index 21), thinking that by making offerings to Rinpoche, Rinpoche has to grant what he pleaded for; therefore, with a little bit turns, he forgot to make offerings and take it back. You are all like this, you won’t show up if nothing’s happening, you only make offerings when matters happen. 

‘Dānapāramitā (Puja Teachings Index 15)  in equality’is very important. Because when you know how to practice Dānapāramitā (Puja Teachings Index 15) in equality, then you know how to make offerings with the Dharma, and make offerings of fearlessness. Just as I told you last time, when I went to Kunming, I comforted an elderly Christian couple on the airplane, it was Dānapāramitā(Puja Teachings Index 15) in equality; this is called  make offerings of fearlessness. If I had not been in equality, attach to that‘I am a guru’ or ‘I am a Buddhist’ and thought that I must speak the Buddha Dharma to him, so that he will be willing to listen, it is not Dānapāramitā (Puja Teachings Index 15) in equality. My Dānapāramitā (Puja Teachings Index 15)  was in  hope to extinguish his fear, so there was no existence of self,  I viewed him as the most important. I used a method that immediately calmed their fear. This is ding (Puja Teachings Index 06). If without ding(Puja Teachings Index 06), this would be absolutely impossible to achieve. Why did this young woman immediately call the police when she received a message that frightened her? It was because she was afraid of being harmed; without seeing and thinking clearly, nor did she come to seek Rinpoche’s guidance, it is because inside her heart there is no Rinpoche. All of her family were saved by me, she is taking advantage of me. I have always let you make use of me, and it doesn’t matter to me.
 
Sutra: ‘Śīlapāramitā (Puja Teachings Index 16) in equality. It is named Samāhita. ’
 
Śīlapāramitā (Puja Teachings Index 16) in equality. To observe the precepts, it is not in a fear of being punished, nor being afraid of being asked to leave by Rinpoche; rather, it is to accumulate one’s own good fortune, sever every evils, and to cultivate every virtues. So then the good fortune in equality may arise to learn and practice the Buddha Dharma. Observing the precept is not simply for one’s social status and standing; for example, some observe the precepts on purpose to let others feel that he is pure and  respect him. Observing the precepts is not for such type of  matter, it is for the sake of letting ding (Puja Teachings Index 06) to arise. Therefore, to observe the precept in the heart of equality, it is observing the precept in equality. It is not because you hope others will praise you for observing the precepts well, nor because you think that keeping the precepts will bring great fortune, prevent bad things from happening, or make good things happen. None of these come from an equal mind.
 
Śīlapāramitā (Puja Teachings Index 16)  is a matter that a Buddhist disciple must do. Just as we must follow the law of a nation as a citizen. Śīlapāramitā(Puja Teachings Index 16) is also in such meaning,  it must be done. It is not because of what social status and position one is, as long as one has taken refuge in Buddhism and became a disciple, one has to to practice sīlapāramitā(Puja Teachings Index 16) and the heart of equality. Why did this man write texts to harass others? It is because he is without the heart of equality, he picks the one that he could wave influence on and to bully. Therefore, this man needs to take off the refuge vest of the Glorious Jewel, he could only be a believer.

As a Buddhist disicple, one can’t let others feel fear because of you regardless of any reason. We are not monastics, so of course we have desires. Desire is not to be explained as normal or abnormal, rather, it needs to be examined through the Five Precepts. I transmitted the Five Precepts and asked whether one could observe them when all disciples were taking refuge. You all answered yes, then you must observe them! Break the precepts, then return the refuge vest of the Glorious Jewel.

Is this such serious? Very serious! The Buddhist sutras state that if written words cause fear or even lust, one will fall into hell as long as these words exist in this world. Especially, nowadays datas are all stored on the cloud, tell me, isn’t he doomed? He thought that it would be fine, writing several characters and sending it, only he and the other person would know; but in the cloud, it will never disappear. He could have written it in a better way, for example, ‘I would like to be your friend, do I have this honor or qualification? I know I am very ugly and have no money, but I truly hope to be your friend.’ If the woman read this, she would not be afraid. But, instead, he wrote,‘You ignore me again, you don’t respond to me.’ That is a threat, an intimidation!

Our Buddhist Center is a micrososm of the society, everything can happen, all are Buddhist disciples. Rinpoche will not disclose the names, so that no one will say that I am slandering. Therefore, we have to cultivate Dānapāramitā (Puja Teachings Index 15) in equality which is named Samāhita. Śīlapāramitā (Puja Teachings Index 16)  in equality which is named Samāhita. Of what just being mentioned– Śīlapāramitā (Puja Teachings Index 16)– these two people having such matter because that they didn’t practice sīlapāramitā (Puja Teachings Index 16). After it happened, fortunately, one had taken refuge under Rinpoche, so the matter was naturally resolved. If one had not taken refuge, the situation would have escalated and grown more serious.
 
Sutra:‘Kṣāntipāramitā (Puja Teachings Index 17) in equality. It is named Samāhita.’
 
Kṣāntipāramitā (Puja Teachings Index 17) — the Dharma method— isn’t easy to practice. Kṣāntipāramitā(Puja Teachings Index 17) doesn’t mean not feeling angry when others hit me or scold me; rather, when facing any lures, one needs to view them in equality. Why would this young man write these words to pursue the girl? It is without Kṣāntipāramitā(Puja Teachings Index 17). He could directly talk to the girl’s parents that he wants to make  friends with her, and asks whether they permit or not? Insteand, he actedg sneakily and dishonestly. Therefore, I will remind you again, don’t use platforms to send messages. I will explain the reason to you. If you use platforms to send messages, you won’t know how the other person reacts; the other person can ignore or sue you. If you make a phone call and the other person ignores you or hangs up, you will know that it won’t work. So spend a little money on phone calls—don’t try to save this small amount. You even try to save money when pursuing a girl.
 
Now, it seems like making a phone call doesn’t even charge for money, does it? (The attendees replies: Yes.) Don’t use the platform to make a call, let the telecom companies earn a little, all right? Using a platform to make  phone calls could also lead to troubles. What I am telling you is correct.Therefore, I often tell them to asks things on behalf of me through phone calls instead of leaving messages.  Through phone calls, you can hear what the other person says and  the tone, knowing weather he likes it or not; if he doesn’t likes it, you can say, ‘I’m sorry, I won’t bother you again.’But if you text to send messages, you won’t recognize whether he likes it or not, if he doesn’t reply you you might think that he has silently agreed;  If there’s no reply, you might try messaging again. I had pursued girl, and I was never this foolish, nothing like this ever happened.(The attendees laugh.)

Kṣāntipāramitā (Puja Teachings Index 17) in equality — temptation is the biggest danger. On the contrary, you are able to endure bad matters; as for temptation, you are unable to endure it. You are also unable to endure the fear of getting harm.. The term kṣāntipāramitā (Puja Teachings Index 17) is not as simple as merely not getting angry when others scold you or treat you badly.The main point is forbearance, no matter if it is good or bad, one’s heart have to remain unmoved. Do not assume that you should be attracted to whatever seems good and reject whatever seems bad. Rinpoche once said that no matter how others wish to make offerings to me, if the conditions are not appropriate, I will not accept them — this is kṣāntipāramitā (Puja Teachings Index 17). This is the Dharma method I have cultivated. It is not the case that I show favoritism or make concessions just because someone has money. I will absolutely not do that. 

Sutra:‘Vīryapāramitā (Puja Teachings Index 18) in equality. It is named Samāhita. ’

Vīryapāramitā (Puja Teachings Index 18) in equality. It is when one practices, one keeps practice diligently, it is never for one to become better, nor is it merely to shout slogans about practicing for the sake of sentient beings. In fact, it is to be clear that learning Buddhism and practicing will do good for one’s future. The good thing is that one can liberate from reincarnation, knowing that one will have the ability to help sentient beings in the future. Therefore, one practice vīryapāramitā (Puja Teachings Index 18) in equality. It is not because one favors a certain Dharma method, and one must learn it and obtain it; and stop practicing it when one feels himself unable to learn this Dharma method. In 2007, when His Holiness asked me to enter a retreat at Lapchi Snow Mountain, he didn’t tell ahead about how it would be, nor did he tell me what is the cultivation for, and what would be the result; he only gave me a Dharma text of several A4 papers. Why is vīryapāramitā (Puja Teachings Index 18) in equlity? It is because I respect the guru so much, so ding (Puja Teachings Index 06) appears, and the heart of equality appears; With no distinguishment, he only gave me several papers, I had no distinguishment of waiting for the Dharma texts to be completed before I start to recite..

Sutra:‘Dhyānapāramitā (Puja Teachings Index 19)  in equality. It is named Samāhita.’
 
Dhyānapāramitā (Puja Teachings Index 19) — what is equality? The chan (Puja Teachings Index 06) of  Mahayana is different from Hinayana. The chan (Puja Teachings Index 06) in Hinayana hopes to practice from the First chan (Puja Teachings Index 06) to the Fourth chan (Puja Teachings Index 06), each chan (Puja Teachings Index 06) will show a type of change in body, mind, and feeling in cultivation. Chanding (Puja Teachings Index 06) in Mahayana is not for the sake of being able to obtain some results, the most important practice of chanding (Puja Teachings Index 06) is to recover one’s own pure original essence, so that one can use the wisdom of Buddha Dharma to help oneself and sentient beings to liberate from life and death. Therefore, when one practices chanding (Puja Teachings Index 06), it is not to seek for attainments of  some fruition level. When practicing chanding (Puja Teachings Index 06), many people hope that they can sense some kind of feeling, even in  hope of realizing some matters, hoping the attitude will change in the future and life will also be different; feeling themselves to be very pure and comfortable— none of this is chanding (Puja Teachings Index 06).   
 
The definition of chanding (Puja Teachings Index 06) is simple. It is to transform the complicated heart to a simple one, and at the very last, to enter  the state of ding(Puja Teachings Index 06). Ding (Puja Teachings Index 06) doesn’t mean having no thought. Ding(Puja Teachings Index 06) isn’t about being at a illusory space with absolutely no thoughts. Ding(Puja Teachings Index 06) is activated and dynamic. Ding(Puja Teachings Index 06) means being able to take control of one’s mind at any time. It does not mean entering a state of ding (Puja Teachings Index 06) and being unable to come out of it. That kind of ding (Puja Teachings Index 06) is incorrect.

Sutra: ‘Ultimate wisdom in equality. It is named Samāhita.’
 
The heart of wisdom is also with equality. What is equality? All wisdom is not for letting oneself to obtain benefits, wisdom is for understanding the definition of sūnyatā (Puja Teachings Index 21) taught by the Buddha. In order to explain sūnyatā (Puja Teachings Index 21), the Buddha taught the entire Great Prajna Sutra as an exposition of sūnyatā (Puja Teachings Index 21). It is easy to understand that trying to comprehend the meaning of sūnyatā (Puja Teachings Index 21) through words is extremely difficultBecause at present there is no science and no human experience that can enable us to realize what sūnyatā (Puja Teachings Index 21) is; only wisdom can let us realize what is called sūnyatā (Puja Teachings Index 21). To practice wisdom, one must start from the precepts. With precepts, one obtains ding (Puja Teachings Index 06). With ding (Puja Teachings Index 06), one opens the wisdom. If one doesn’t observe precepts, one naturally won’t obtain ding (Puja Teachings Index 06). Since one can’t obtain ding (Puja Teachings Index 06), naturally, one can’t open the wisdom. If wisdom does not open, one will forever have no connection with incomparably wondrous and equal wisdom.
 
Why does Rinpoche seem to discipline and guide you so strictly? Because it must be done. If one thinks there’s no need to do in such way, then one isn’t Buddhist disciples. Then, retuen the refuge vest and become a believer, I will not ask you to leave. But it is not practice in such way; each time one implores for good fortune, and pleading this and that, then this has nothing to do with precepts, ding (Puja Teachings Index 06), and wisdom. When Rinpoche started to learn Buddhism, I never implored that I must go to the Land of Amitabha, nor did I implore for things to become better, I didn’t plead for anything. I merely follow what was stated on the Buddhist sutras, and keep on doing what the guru has taught. All Buddha Dharma, no matter if it is the Dharma text, Exoteric Buddhism, or Vajrayana, all teaches us: precepts, ding (Puja Teachings Index 06), and wisdom. If one continues topractice in such way, once the wisdom opens, the heart of equality will appear, and one will see things through different views and aspects than others.  
 
Sutra:‘All Dharma is in equality. It is named Samāhita. If all Dharma is in equality; then all sentient beings are in equality and all bodhicitta is in equality. ’

What is called all Dharma means all phenomena that is seen are in equality. Because all the phenomena that you know, hear, and see are all rise and cease of fate; all phenomena arise from fate and are in sūnyatā (Puja Teachings Index 21) in nature— it is equality. There is nothing that is forever unchanged, it will definitely change as fate generates and ceases. All Dharma and matters are generated because your heart is moving. For example, when I entered ding (Puja Teachings Index 06) before, I once said: ‘Not a single Dharma generates, not a single Dharma ceases, the arising of Dharma is from the movement of heart.’

It means that the Dharma is neither generated nor destroyed. When you cultivate an impartial mind, you see that there is no arising or ceasing of the Dharma; it is the mind itself that is changing. Through visualization and the chanting of mantras, I can transfer people’s consciousness and transform corpses. This is Śūnyatā (Puja Teachings Index 22). From such a great distance, how could I make a corpse look better or appear younger? In fact, I do not charge any fees. Those cosmetic procedures charge money to make people look younger, whereas the offerings you make are so modest.
 
Rinpoche questioned a disciple surnamed Fu: You said you would come to make an offering on Saturday, but why didn’t you come? You’re boasting! You could have told me you had no money, or that you were sick, or whatever the reason was! (Ｄisciple Fu replies: Reporting to Rinpoche, after my mother is cremated tomorrow, I will come to report to Rinpoche and make the offering.) You even have to pick the day to make an offering? (Ｄisciple Fu replies: No.) Don’t come! Who said yesterday that she was going to come make an offering? (Disciple Fu replies: Reporting to Rinpoche, I didn’t say that.) You didn’t say that? Rinpoche asked Disciple Lai: Did she say that? (Disciple Lai replies: She did say she would come later to make an offering, but she didn’t specifically—) What do you mean by ‘later’? (Disciple Lai replies: After her mother’s funeral.) Rinpoche asked Disciple Fu: So, you want to choose the timing? You want to wait until you feel better? If I say I won’t accept your offering, is that okay? Am I being arranged by you now? I have to wait until you finish arranging everything and feel better before you come to make an offering? Is it that only after your mother’s affairs are settled do you then have time to prepare the money to make an offering? Is the offering money there or not?’ (The disciple replies: It is there.) So you have to wait until you’re in a good mood? Are you still acting like an official now? Everyone else rushes to make offerings so their mother can have a bit more good fortune, but you insist on waiting until everything is handled, thinking you’ll come only when you have time? You only come after everything is settled and you think you have time? Rinpoche instructed Disciple Lai: Tell her she doesn’t need to come.
 
I’ve been waiting for this opportunity for a long time. This Disciple Fu has always liked to arrange everything herself throughout her life, never listening, using her own methods to learn Buddhism. Only after she has arranged everything and finished all matters, and only if there is money left, does she then come give the leftover to me? This is precisely a lack of an impartial mind in Dānapāramitā (Puja Teachings Index 15). She knows very well how well the guru has treated her mother. If it were me, or if it were any of you, you would have made the offering first. Yet she waited until everything was finished, until she had time, and then calculated whether there was anything left. I’ve been waiting a long time for her true nature to be revealed. I do not need her charity. None of the sisters of this family needs to come and make offerings anymore, it is too heavy for me to accept it. I have already fulfilled what I promised her mother.
 
Bodhicitta is impartial; this single phrase runs from the beginning all the way to the end, and this is the crucial point. All Dharmas are impartial; this is called samāhita. If one is impartial with respect to all phenomena, then one is impartial toward all sentient beings. This means regarding all phenomena with impartiality, without a discriminating mind—without distinguishing between rich and poor. For example, when I performed phowa for the mother of Disciple Fu, she had no money. But once I gave my word, I performed the Dharma, and the signs manifested. Thus, I helped her on the basis of impartiality. It was not a matter of whether she had money, nor of whether her daughter would make offerings to me. I treat all equally.
 
When I am impartial, I am impartial toward all sentient beings. I do not discriminate based on what someone is; the only distinction I make is whether their mindset toward the guru is correct. In that family, their attitude was not correct. Only after she finished what she needed to do and her mind had settled did she come to make offerings. What does the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows say? Bodhisattva Ksitigarbha sold his own house again and again to make offerings to the Buddha. So I do not know what part Disciple Fu was listening to during the puja, because she felt that she was not Bodhisattva Ksitigarbha—she is someone surnamed Fu, and people surnamed Fu do things differently from Bodhisattva Ksitigarbha. Why is it like this? Because she has not cultivated precepts, ding (Puja Teachings Index 06), and wisdom.
 
All Bodhicitta is impartial as well. Bodhicitta requires an impartial mind. For example, I scolded the staff at the Monastery: when sentient beings die, you cannot just casually dig a hole and bury them. There are many birds and insects at the Monastery. When they die, their bodies now appear where the staff can see them. At first, this did not happen, but gradually it has begun to occur, perhaps because the weather is cold in winter. After I scolded them, they have learned their lesson and now play the recordings of the mantras I chant for these beings to hear (The assembly laughs). This is what impartiality means. I scolded them like this: If you were that being, and I casually dug a hole and buried you, would you accept it? Would you feel satisfied with that? Of course not. So why is it acceptable to simply dig a hole and throw those animals in? Sentient beings are equal. If they die within my Monastery, then they have fates with me, and I should give them some help. Some time ago, many of them died at the entrance of Bodhisattva Avalokiteshvara Monastery; perhaps they saw Bodhisattva Avalokiteshvara Monastery and passed away there. If today I had not cultivated impartiality toward all sentient beings, I might think: Just bury them this way, what does it have to do with me? But when I heard about this, I became very angry. Why is it that after learning the Buddha Dharma for so long, there is not even the slightest trace of compassion (maitrī and karuṇā)? A sentient being has died within our Monastery, and it possesses consciousness. As disciples of the Buddha, we should at least give it some assistance. Instead, they casually dug a hole somewhere and threw it in. Hearing this made me deeply distressed. I do not know why they took refuge at all. Thinking that you are human, and it is an animal. If you do not treat animals with well, then this bodhicitta is no longer impartial!

So when I expound the Ratnakuta Sutra, the more you listen, the more you will feel that learning Buddhism is very demanding. That is because the Ratnakuta Sutra teaches the Bodhisattva {ath, and to follow the Bodhisattva Path, one must act exactly in accordance with what the sutras prescribe. Lay practitioners cannot practice the Hinayana, nor can they practice Chan School, because they are not monastics. Therefore, only Bodhisattvayana is what lay practitioners can practice. To practice the Bodhisattvayana, one must listen to and follow what is taught inthe Ratnakuta Sutra, yet you do not listen. It is like the Fu sisters, who say they will wait until they have time before coming to make offerings. When I hear about how they act, I do not dare say that I feel saddened; I only wonder why their discriminating mind is so strong. They wait until they have time before making offerings to the guru, treating the guru as if a beggar.
 
Sutra: ‘Thus, there is universal entry into understanding. This is called samāpanna.’
 
This is called samāpanna. Look up this term for me. (Disciple’s report: ‘Samāpanna’ is a transliteration from Sanskrit, meaning being in the state of ding (Puja Teaching Index 06).) Thus, there is universal entry into understanding. The Buddha spoke of so many samāhita, but in the end, the most crucial statement is this: thus, there is universal entry into understanding. This means the unraveling of confusion about the Buddha Dharma, and the unraveling of the quandary of the vast reincarnation’s sea of birth and death. It means that if you are unwilling to cultivate precepts, ding (Puja Teachings Index 06), and wisdom, then this has nothing to do with you. You may say, ‘Of course it has nothing to do with me, I have not cultivated to attain the level of Rinpoche. That is true: you are not a Rinpoche. But your attitude must be correct. This is exactly why I scolded several disciples working at the Monastery: why is there no compassion (maitrī and karuṇā) in you when animals die? It is because there is no universal equality in treating sentient beings. If one truly cultivates precepts, ding (Puja Teachings Index 06), and wisdom, this kind of sensitivity will naturally arise. Even if you cannot yet act upon it, at the very least, you would have this feeling, and you would first implore instructions from Rinpoche on what should be done. Fortunately, one disciple wrote a report to me. When I saw it, I scolded those involved. That is precisely why I assigned him to supervise those disciples working at the Monastery.
 
Learning Buddhism is very simple, yet also very difficult. Why is it simple? Because all you need to do is follow what the guru teaches and put it into practice. Why is it difficult? Because people do not listen, do not act accordingly, and keep doing things based on their own thoughts. You Fu sisters are really something; you wait until you have time before coming to make offerings to me. But by then, I may not be here; I might even be dead. Just last week, I told you that offerings should be made sooner. There was a disciple who did not make offerings before she died; after her death, she left instructions, but even then the offerings still could not reach me. When it comes to your family, another story comes, and yet you have taken refuge for so many years. Have you already taken advantage of everything you wanted? You Fu sisters are extremely stubborn. No matter what I teach, you do not listen, and you refuse to change. Your mother has great good fortune. I performed phowa for her. I do not believe that any of your sisters has the same good fortune as your mother.

Sutra: ‘Furthermore, if one universally enters into understanding that all Dharmas are like the void, this is called samāpanna.’
 
Universal does not mean acting without regard to fate. Rather, it means that one gives help with a universally impartial bodhicitta toward beings of all Six Realms, without discrimination. Entering into an understanding of all Dharmas means that only with an impartial mind can one universally enter into understanding.
 
All Dharmas are like the void. When animals pass away within our Monastery, if one has not cultivated precepts, ding (Puja Teachings Index 06), and wisdom, if one has not cultivated to regarding all Dharmas are like the void, then it would be impossible for me to see their report and immediately react. They have not universally enter into understanding; they still have a discriminating mind. They think that the beings are just insects or birds, and thus they do not respect sentient beings. These beings create much negative karma in past lives and in this life have fallen into the Animal Realm. Yet they have the good fortune to die within the grounds of the Monastery. We should therefore help them. You think that insects or lizards can be crushed to death with a single step, so why bother helping them? You think this is not your responsibility. But you are disciples of the Buddha. Disciples of the Buddha are different from ordinary people. Can you look down on sentient beings? Modern science has already proven that without insects, plants cannot be pollinated; without pollination, there are no fruits; without fruits, we have no food. Do not look down on those insects. Without them, all of us would die.

In fact, learning Buddhism is a very scientific matter. When we universally help sentient beings with bodhicitta, it is not to make ourselves look charitable or compassionate (maitrī and karuṇā), nor to think that our practice makes us superior to others. It is because we need their assistance. Without these insects, we would die very badly. Without geckos in our homes eating mosquitoes and flies, you would not be able to live comfortably. Some people are terrified when they see a gecko; others jump in fright at the sight of a cockroach. But in a certain sense, cockroaches also help us disinfect the environment, because they feed on toxic substances. Why do cockroaches appear? Because there is a lot of toxicity and filth in the home, that is why they come. If a house is very clean, they will not appear. It is the same as with my shop in the past: sometimes animals would come by to patrol the place. I neither caught nor killed them; I simply let them be, and gradually they stopped coming. So you must understand this: when your mind is universal and impartial, those sentient beings will naturally not come to harm you. Even if you encounter them, they will move away, because they know they should not harm you.
 
Today, we are learning Buddhism; we truly must abandon our personal ego and individualism. If we do not let it go, then even when we make offerings, we will still do things wrongly. The Fu sisters clearly had the money ready, yet they just did not make the offering promptly. They waited until they were free, until they felt comfortable enough to do so. Then they even waited to see whether, during their mother’s cremation, there would be a hole at the crown of the head. If there was no hole, they would think that Rinpoche had not truly achieve attainment in the practice, and then reduce the offering accordingly, this is how they think. Those sisters never expected to be singled out and scolded today, because they believed they had learn Buddhism for a long time already, and that their minds were very calm.
 
Every single sentence taught in the Ratnakuta Sutra must be remembered by practitioners at the beginner, intermediate, and advanced stages alike, because the Ratnakuta Sutra is devoted specifically to the practice of the Bodhisattva path. All the writings of our lineage founder, Lord Jigten Sumgon, also derive from the Ratnakuta Sutra.

Today, we are speaking about impartiality. This is exactly what is taught in the final line of the Prayer of Four Immeasurables: Stay away from fondness and hatred, residing in the state of letting them go in with impartiality. It is meant to train our impartial mind. Even when we practice the Anuttarayoga-Tantra(Highest Yoga Tantra), we still cultivate an impartial mind. An impartial mind means training ourselves, in ordinary daily life, not to let our views of things be so heavily driven by discrimination. As human beings, we certainly have discriminating minds. But when it concerns the welfare of sentient beings—matters related to their reincarnation, such as animals that have died, I must give them help. This is an impartial mind. I could also do what others do: sweep up the dead animals, dig a hole, and bury them; that would already be considered treating them well. So why help them? Because when one is a practitioner, whena fate comes, one must respond with an impartial mind. Yet the Fu sisters do not even have an impartial mind when it comes to making offerings: they wait until they have time, they never act immediately, and everything has to be done according to their own arrangements.
 
In this lifetime, I do not allow others to make arrangements for me. I only allow my karma and my practice to make arrangements; I allow the Buddhas, Bodhisattvas, and the guru to make arrangements. No one else can arrange anything for me, and I will not listen to anyone’s arrangements. I am seventy-nine years old. Do I still need to listen to you? Even if I were not a practitioner, to be able to live to seventy-nine in such good health and still have the strength to scold people for so long means there must be some capability there. Some people say, ‘I just won’t listen to the guru.’ Fine, if you don’t listen to me, I am actually happiest, because it means I will transfer a few fewer beings’ consciousnesses. Do you think consciousness-transference do not consume my physical strength and energy? They absolutely do. After completing the the Amitabha Puja of Transferring Consciousness in Japan, and then performing two Dharmas of Jambhala the very next day, my pulse is not as usual. Why? Because my energy had been given out. Why must energy be given out? Because if one does not use one’s own good fortune, one cannot help sentient beings. One must necessarily expend one’s own accumulated good fortune. It is just like this: only if I have money can I help you; if I have no money, how could I help you? It is equivalent to giving you my own money. Everyone thinks that making offerings to me is something extraordinary, it is not. What I give to you is something you yourself cannot give, because it is good fortune accumulated by me over lifetimes upon lifetimes. And that good fortune exists for one purpose only: to help sentient beings.
 
Today, in expounding the Ratnakuta Sutra, I hope that everyone will reflect on it when you get home, and not assume that once you have heard it, it is over and done with. Do not think, ‘I am not ready to practice the Bodhisattva Path yet because I am still young—I want to make friends, I want to get married.’ That is a personal matter, and it does not conflict with learning Buddhism. Some people think that making friends or getting married conflicts with the Buddha Dharma, and so they give up learning Buddhism. The Ratnakuta Sutra does not prohibit laypeople from marrying, nor does it forbid relationships between men and women; none of that is written there. What it does require is that you enter a relationship with an impartial mind: you must see things clearly, and not act solely to satisfy your own desires. If desire is taken as the purpose, then inevitably there will be aspects of life that do not turn out as your wishes.

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Updated on January 8, 2026