His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – January 18, 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 and Gongchig (dgongs gcig, The Same Intention）by Lord Jigten Sumgon

After ascending the Dharma throne, Rinpoche instructed the monastics to lead the assembly in reciting the Motivation Prayer, the Sevenfold Offering Prayer, the Prayer to the Eight Noble Auspicious Ones, and the Sutra of Recollecting the Three Jewels. Rinpoche then recited the Great Six-Syllable Mantra. The attendees experienced various signs: some felt warmth throughout the body, or vibrations in the chakras; some saw brilliant golden light radiating from Rinpoche’s sacred body and the mandala. Miraculous fragrance filled the air, and the ground shook. In an instant, the afflictions of the assembly subsided, enabling all to receive Rinpoche’s incomparably wondrous  Dharma teachings.
 
Sutra: ‘Furthermore, if one universally enters into the understanding that all Dharmas are like the void, this is called samāpanna.’
 
All Dharmas are like the void: as stated in the Diamond Sutra, after attaining the fruition level through cultivation, one can even let go of the authentic Dharma, not to mention the non-Dharma. Non-Dharma does not mean breaking the Dharma; it means what is unreasonable. Letting go does not mean throwing things away. Many people cling to the idea that by learning Buddhism and practicing, they must obtain something, or that they should know what they will become through cultivation. All the things the sutras teach are for the purpose of bringing sentient beings peace of mind, making clear how one should practice and become Bodhisattvas of the First Ground, Second Ground Bodhisattva, and so on, and the fruits corresponding to certain levels. However, these are not appearances or results that a practitioner should cling to or hope will necessarily be attained. This passage serves to confirm what the Diamond Sutra teaches: all phenomena in the entire Dharma Realm, including the Buddha Dharma itself, arise and become extinct through their own fates. If all sentient beings were to leave the reincarnation’s sea of suffering, the Buddha Dharma would no longer exist. If the Buddha Dharma successfully helps sentient beings leave the reincarnation’s sea of suffering, then the Buddha Dharma itself would become extinct. The Buddha Dharma arises because sentient beings suffer; out of compassion（Maitrī and Karuṇa）, Buddhas and Bodhisattvas provide methods so that sentient beings may learn how to be liberated from birth and death. Many people think they must attain enlightenment or implore enlightenment. With such an attitude, there is absolutely no opportunity to cultivate the Bodhisattvayana or to realize sūnyatā (Puja Teachings Index 21).
 
The void refers to the fact that throughout the entire universe, all phenomena are constantly arising and extincting. There are no eternal stars or suns, yet the void itself does not change; it is always the color of Hevajra—blue-black. The arising of fate generates energy; energy generates heat; heat generates the light of the void. Light itself is not eternal or unchanging. Science has even estimated how many years of life the sun has remaining. Long ago, the Buddha had already foretold in the sutras approximately how many years the Earth would last, and what kinds of phenomena would occur before its destruction.

Do not think that because you have learned a certain Buddha Dharma, you are superior to others, and do not believe that the Buddha Dharma is an eternal amulet. The Buddha Dharma is merely a transitional approach, enabling one to learn how, in this very life, to be liberated from birth and death. Once liberated from birth and death, one enters into sūnyatā (Puja Teachings Index 21) and the state of Buddhas and Bodhisattvas, and this Dharma itself no longer exists. This is just like the final stage of practicing the Bodhisattva Path: aśaikṣamārg. After darśanamārga (Path of Seeing) and bhāvanāmārga (Path of Cultivation), there is non-practice. ‘Aśaikṣamārg’does not mean that nothing needs to be done; rather, it means there is no need to adhere to a fixed daily routine. Bodhisattvas perform Dharma to help sentient beings, with minds like the void; the void does not change because of any transformation.

The meaning of this sentence is that only when one understands that all Dharmas arise and become extinct due to fates can one truly abide within the state of sūnyatā (Puja Teachings Index 21). Otherwise, everything remains as the conditioned Dharma. Yet without conditioned Dharma, one cannot help sentient beings. Conditioned Dharmas are merely tools. Once they have served their purposes, they should be thrown away. One should not think that by holding on to such tools for an entire lifetime, one can continue to benefit oneself unceasingly. If one has no understanding of this concept at all, or even refuses to accept it, believing instead that practicing Buddhism is merely a matter of seeking protection, then this is precisely what Jigten Sumgon previously said before: do not pray to Buddhas and Bodhisattvas like praying deities of fortune. The fortunes of Buddhas and Bodhisattvas are bestowed for us to practice the Dharma, not so that we may enjoy lives comfortably, remain safe, and never fall ill. If that were the case, there would be no law of cause and effect, so what are you learning Buddhism for?
 
Because by learning Buddhism, one plants virtuous causes, there will certainly be virtuous effects later. If one denies the evil causes one has created, believing there won’t be evil effects, and prays to the Buddhas and Bodhisattvas to make those evil effects disappear, such a thing does not exist. Even when one practices to the level of the Anuttarayoga-Tantra (Highest Yoga Tantra), evil effects can only be suppressed so that they do not manifest; they are not eradicated. The karmic retribution still remains. If karmic results did not remain, then no one would need to learn Buddhism at all. If everything could be obtained merely by recitation, why would further practice be necessary? Recently, two disciples withdrew from taking refuge because I did not accept their offerings, so they stopped coming. They were afraid they could not ‘buy’ blessings to protect themselves. I refused their offerings in order to test whether they had come to learn and practice Buddhism, or whether they were using money to purchase good fortune. As soon as they were tested, the truth was revealed. Rinpoche sacrifices himself to test you all: once offerings are not accepted, the blessings immediately stop, and one’s true nature is exposed. Refusing offerings is meant to make you reflect on yourselves and realize how gravely mistaken you are. I have said before: if you do not wish to learn Buddhism, why should I accept your offerings at all? If I were to accept offerings and thereby increase your worldly blessings, you would only commit even more negative actions. Great villains often possess great blessings. Those large fraud syndicates all accumulated good fortunes in past lives; otherwise, how could they deceive so many people in this lifetime? They also perform virtuous deeds and go everywhere, burning incense and worshipping Buddhas, praying for protection. Is that right?
 
If one does not learn Buddhism, it means one has no wish to practice virtue or do good deeds, caring only about protecting oneself while disregarding the well-being of others. Such an attitude has nothing to do with the compassion (Maitrī and Karuṇā) taught by the Buddhas and Bodhisattvas. I deliberately refused to accept offerings, and as a result, they stopped coming. I was actually very happy about this, because it reduced their opportunities to slander the Buddha, the Bodhisattvas, and the guru. Those who try to ‘buy’ good fortune will, the moment they can no longer buy it, start saying that despite making many offerings, nothing works. If I were truly ineffective, would I still be able to help others perform Phowa and accomplish consciousness-transference, even opening an aperture at the crown of the head? This shows that it is their own minds that are not effective.
 
Letting you listen to the sutras does not mean that you are capable of cultivating to this level. In this lifetime, you cannot, including these monastic disciples. Last time at the Monastery, I scolded them severely because when Rinpoche ascended the Dharma throne to perform the Dharma, they did not help maintain order. Let me state this publicly once again: only the Eight Offering Girls wearing the Eight Offering Girls attire may sit in the front. Today, anyone not wearing the Eight Offering Girls attire should not sit in the front. Why was it that last Saturday, those who were sitting in the front did not give the seats to them? Simply put, they were occupying the seats, wanting to sit in the front to look at Rinpoche, wanting the Bodhisattvas to notice them. The Buddha’s eye can see any corner of the entire universe; why is there a need to sit in the front? Even in such small matters, you are this selfish, yet you speak of learning compassion (Maitrī and Karuṇā)? The rules I set were not even upheld by the disciples sitting in the first few rows.
 
You may wonder why the Eight Offering Girls have this sort of privilege. It is because during the puja, when they are dressed in the Eight Offering Girls attire, although they possess human bodies, in reality, they are no longer human. There are no Eight Offering grandmothers or Eight Offering aunties here; you should not envy them. As for those few who were sent away by me that day, I will not name you now, nor will I find you out. You should reflect on this yourselves: why were your actions so inappropriate and so selfish?

Last Saturday, security also discovered that ten people brought water and bread into the Monastery. Haven’t I publicly stated that water and food are not allowed inside the Monastery? (The assembly replies: Yes.) They even explained that the bread was bought at the high-speed rail station and that it was vegetarian. Who dares to say that mass-produced bread is vegetarian? I run a cake shop myself, and I know very well how bread is made. I set the rule prohibiting water and food in the Monastery for a reason. If you are so afraid that you will die without drinking water or eating bread, then please do not come. Violating the regulations is equivalent to breaking precepts. You have been to the National Concert Hall. Are you allowed to bring food or drinks inside? (The assembly replies: No.) Then why should it be allowed in a Monastery? Are you taking advantage of the Buddhas and Bodhisattvas? Therefore, those ten people were merely on a sightseeing trip that day; whatever they chanted was useless. You also often see me ascend the Dharma throne and descend from it, and during that entire time, I scarcely drink any water; even if I do, it is only a sip after the Dharma performance is completed. Are you more exhausted than I am? Why must you bring water and bread into the Monastery?

Do not assume that I cannot find these ten people. There are surveillance cameras at the entrance, and entry records from card swipes as well. I simply do not want to find you out. I am giving you one chance. If it happens again, you will be asked to leave. Think about it: if 700 people each bring a bottle of water, how many bottles will there be in the Monastery? If each person brings one piece of bread, that is 700 packaging bags. Who is responsible for disposing of them? It will inevitably be the cleaning staff I hire. Every time after a puja, there are smells of sweat, foot odor, and all kinds of unpleasant odors; it takes many people a full month to clean everything properly. Have any of you helped with the cleaning? Can you not show some care for this place? Everyone has donated money to build this Monastery, do not be so selfish. I hope these ten people sincerely repent, but do not come to me to repent. Sometimes I truly feel like closing this place, stop doing altogether; no matter how much I scold, things remain the same. These ten people are all known to everyone. Why did no one remind one another of Rinpoche’s regulations? The regulations set by Rinpoche always have their reasons; you must obey them. The land used for the Monastery was very pristine, unused for decades. Building the Monastery there has already reduced the habitat available for many living beings. If processed human food is brought in as well, it will harm the animals there; yet none of you seems to be aware of this. At present, no trash is allowed to fall on the ground in the Monastery; I pay to have the village office regularly collect and remove the waste. Why are you so selfish? With no regard for the consequences of your actions.
 
Furthermore, from now on, if anyone says in the Monastery that a certain seat is reserved for volunteers and refuses to let others sit there, then everyone should stop coming to the Monastery altogether. If anyone hears such things and does not report them to me, they will be held equally responsible, and I will stop holding pujas. Who says that volunteers must sit in good seats? Why should seats be reserved for volunteers? Is doing a small amount of work really such a big deal that makes someone so important? Do not think I do not know what you are doing down there. Last Saturday, two volunteers were locked outside because they arrived late, yet they thought that just because they were volunteers, they were guaranteed entry. Do not keep testing my regulations, thinking that Rinpoche is old and cannot see clearly. My eyesight is good. When I saw a group of people walking in slowly at the entrance, I knew someone would end up being locked out, and indeed, two were. If you think volunteering involves too much work and you might not make it on time, then do not do it. Everyone does a little work and suddenly thinks they are remarkable, like some important figures who need someone else to flatter them. Let me remind you again: if anyone hears someone saying that a certain seat belongs to volunteers or to a specific person, and does not report it to me, I will stop holding pujas. If I cannot teach you properly, what is the point of holding pujas at all? I can disappear completely; I have done so before, for over a year at the longest. Your behavior is beyond reasonable. If someone wants to sit somewhere, let them sit. If you want assigned seating, that is fine; then charge higher fees, and charge volunteers as well for their seats.
 
It’s like when some people say that after learning Buddha Dharma, they no longer buy jewelry or other worldly things. You could say you don’t have money to buy them, or that you want to keep them for offerings, but why use Buddhist terminology to pretend to cover up your own mindset? Why try to harm my jewellery shop? Are you implying that Rinpoche should not run a jewellery shop? If I were to close the shop, would you be responsible for supporting four employees? I have been running the jewellery shop for forty years. In what way have I wronged you, so that you try to trouble me? It is precisely because I work in the jewellery business that I was able to find that gemstone of Shakyamuni Buddha and the Thousand-Armed Avalokiteshvara. If you are capable, go find it yourself and show it to me! I started working in jewelry in my twenties. Does that mean that for all these decades, I have been wrong or overly attached to material desires? Then why are you still my disciple? Thinking yourself so noble and eloquent.
 
The teaching reaches this point where I must scold; this is all due to the mind of attachment! Today, a disciple surnamed Wang did not bring his ID card, so I did not allow him to enter. It is like traveling abroad: you must have a passport to leave the country, so before you go out, you always check repeatedly. Why was the ID card forgotten just because of a change of bag? It shows a lack of care and attention. Some might think I would make an exception because of a personal connection, but if I did that once, I would have to make exceptions for everyone. The purpose of the ID card, besides proving that one is a disciple of Glorious Jewel, is primarily to prevent outsiders from entering. It is to protect the Buddhist Center, not because there is some secret. The society is chaotic today; some temples are randomly broken into or have things stolen. If you are learning Buddhism but act carelessly like that, you will be drawn into the same chaos.
 
Sutra: ‘Furthermore, if one universally and equally enters understanding of non-form, non-vow, and non-accumulation practice, this is called samāpanna.’
 
It is very difficult for you to achieve this state of equal entry of understanding. Entry of understanding means to unravel all doubts about the Dharma and engage in practice. Non-form means having no specific object; learning and practicing Buddhism is always for all sentient beings, whether they have a fate with you or not. Many people say that the Dharma requires faith, vow, and actions, so why does it mention non-vow? By the time one attains the Bodhisattva stage, or even Buddhahood, all wishes have been fulfilled perfectly. The vows we make are not like wanting to have peace of mind and learn Buddhism only after paying off a mortgage, or hoping our children get into a good university; these are wishes ineffective. All vows should be for the purpose of practice, and they must be reasonable and achievable within one’s capacity. Within one’s capacity means that in this lifetime, following the methods taught by the guru, you have confidence that you can practically accomplish it. For example, a monastic once said they vowed to ordain one million people in a single lifetime. Is that possible? Such a vow is self-deceptive, deceiving the person himself and the Buddhas and Bodhisattvas; it is not a proper vow.

Many of the episodes and teachings in the sutras—for example, making vows to attain samāhita, Buddhas, and Bodhisattvas will fulfill these vows. But if you make a vow to become Rinpoche in your next life, that vow will certainly not be fulfilled. Why? Didn’t you see I am suffering enough? Do you still want to be a Rinpoche? Becoming a Rinpoche requires the convergence of many fates and destinies; it is not something that can be achieved simply by wanting to be. Even if you do not wish to become a Rinpoche, it may still happen. For example, when I was in my sixties, I told His Holiness I wanted to retire. His Holiness said no, I had to continue my efforts, and so I have continued to this day.
 
Non-accumulation practice means that one doesn’t accumulate and gather all virtuous deeds to benefit sentient beings. Non does not mean ceasing to do such things; rather, everything has already reached perfection completely. At the mere thought, anything can be accomplished. This statement refers to a Bodhisattva who is only one step away from attaining Buddhahood, having already realized the Dharmakāya Bodhisattva. All the activities and merits of the Dharma are complete; there is no need to pursue specific goals, objects, or directions. The Bodhisattva continues to practice, but is already fully integrated with the Dharma. He is the Dharma, and the Dharma is him, so there is no need to practice Buddhism for anyone in particular.
 
Sutra: ‘Furthermore, if one universally enters understanding of the sounds of all Dharmas, this is called Samāpanna.’
 
The sounds of all Dharmas can be explained in this way: all secret mantras and all Dharma teachings expounded by the guru can be entered into, unraveled with a non-discriminating mind. Many people feel that they prefer to recite a particular mantra; this is an unequal mind. Not having learned a certain mantra does not mean that the mantra is good or bad; it only means whether one has fate for it. Whether there is fate or not, all should be regarded with an impartial mind.
 
Sutra: ‘Furthermore, in all situations of benefit and non-benefit alike, the mind remains equal, like the earth.’

With regard to all situations, whether they bring benefit or no benefit, the mind remains equal like the earth. This means that a practitioner’s mind is level and steady, like the earth: one does not do more when there is benefit, nor refuse to act when there is none, but handles everything with the same impartial mind. For example, if I were to allow Disciple Wang to enter today, only the people at the entrance would know. But if I did so, my own mind would not be equal. I did not allow him to enter, if he has the ability to fall out with me over this, then let him; if not, he should continue to make efforts. To achieve an impartial mind is the final one of the Four Immeasurables, and it is extremely important. You must learn it and practice it; only then can an impartial mind arise when dealing with matters. The benefit of the appearance of an impartial mind is that one does not act with bias. When things are handled in a biased way, people will talk, just like when you helped volunteers occupy seats. If I had wanted seats reserved for volunteers, I would have established that rule long ago. You think that Rinpoche is too busy to notice these things. Last Saturday, for example, when I did not direct them in placing the cushions, everything became chaotic. You think volunteers work hard and therefore should have seats reserved for them, trying to be good guys. Then does that mean I am not a good guy? The things you do make people dislike you. When you stop others from sitting down, it breeds resentment; people think, ‘Does being a volunteer bring you privilege?’ And they end up criticizing the volunteers. Once the volunteers take their seats, those nearby look at them, wondering what kind of exalted being they must be to be able to occupy seats like that.
 
In the Monastery and the Buddhist Center, everyone is equal. I keep repeating that there are no ‘major donors’ here—it is not the case that those who donate more money get to sit in the front. Monastics sit in the front because, at the very least, they abide by one precept. And you still have to fight over seats? The Ratnakuta Sutra has already stated that the karmic retribution of fighting over seats is very heavy. You are constantly careless, making mistakes in matters you think are insignificant. For example, last Saturday, it was clearly decided that the Eight Offering Girls were to sit in the front, yet the first few rows refused to give up their seats. The monastics did not help either. This was a decision made by the guru, and you could not even help me carry out this one thing properly. With that attitude, I do not believe you truly listen to the Dharma I teach. Everyone pretends to be very respectful. What use is that? It is all false. The things I set as rules, you do not help handle properly. You fail to let the guru ascend the Dharma throne and teach the Dharma with no concern, and instead, everything is thrown into chaos. These six monastics just stood there pretending to be respectful, staring at me; do not behave like this.
 
The Dharma teaches fairness, and I have been very fair to you. Think back over the past several decades: regardless of how much anyone has offered, everyone has always sat mixed together. So why, in my Monastery, are you fighting over seats? One elderly person even refused to leave and only moved after I personally told her to, why should it come to that? When you come to the Monastery, do you become a different person altogether? Or do you think that because you have donated money to the Monastery? Have you donated more, or have I donated more? (The assembly replies: Rinpoche.) Then, of course, the one who has donated the most is the one who speaks. When did it ever become your turn to speak?
 
Things are becoming more and more unacceptable. The rule clearly states that no food or water is allowed in the Monastery, yet ten people deliberately brought them in anyway. Your mindset is very simple; you thought Rinpoche would not come that day. Do you think my presence is required? You assumed that chanting mantras meant it was a day off. If it’s a holiday in your mind, then you really shouldn’t come at all, all right? Your mindset is like mice running wild when the cat is away. Are all of you born in the Year of the Rat? You behaved rebelliously like this on Saturday, thinking that while Rinpoche was upstairs performing the Dharma, I would not come down. People are not able to guess where I am; I go wherever I want.
 
Sutra: ‘The mind is equal like water. The mind is equal like fire. The mind is equal like wind. The mind is equal like void, far departing from auddhatya (Puja Teachings Index 23) above and free from styana (Puja Teachings Index 24) below, abiding well calmly.’
 
These lines are very difficult to explain to you. If a Bodhisattva cultivates to a level close to Dharmakāya Bodhisattva, they can attain the ding (Puja Teachings Index 06) of water and fire, in which one can actually see the body manifest as half water and half fire. In the Drikung Kagyu lineage, Venerable Gampopa achieved this, and some accounts of these deeds have been recorded. How is this accomplished? It is through regarding earth, wind, water, fire, and void as completely equal, without reacting to having more wind or less fire, without discrimination at all. In other words, the practitioner brings the five elements within the physical body into balance. When this balance is maintained, the chances of serious illness are very low, and even if illness arises, recovery is very rapid. If one can view earth, wind, water, fire, and void with an equal mind, one can even govern one’s own lifespan and decide how long to live. At present, I do not yet have full confidence in this myself, and you are certainly not capable of it.
 
He resides neither in the height of auddhatya (Puja Teachings Index 23) nor the subdued state of styana(Puja Teachings Index 24). Should a Bodhisattva reach a certain state of mind, his mind will not continue to remain in a state of excitement and restlessness. Nor the subdued state of styana(Puja Teachings Index 24) mean that his heart will not sink downwards. Styana(Puja Teachings Index 24) does not refer to drowsiness or falling into a coma, but for the heart to have no energy, and to suddenly enter ding (Puja Teachings Index 06) on a particular point and be unable to emerge from it; I have experienced this once, where I entered ding (Puja Teachings Index 06) but could not extract myself, and at this state one cannot die, but only to remain sitting, unable to move. Unless a virtuous friend comes to liberate one, this state would be very dangerous. 

Auddhatya(Puja Teachings Index 23) and styana(Puja Teachings Index 24) are common problems for people learning to practice ding (Puja Teachings Index 06), because many people believe that they have entered a particular state of mind, they can easily heighten their minds, and at this height they enter auddhatya(Puja Teachings Index 23), and the mind exits the state of ding (Puja Teachings Index 06) and constantly floats about. Because auddhatya(Puja Teachings Index 23) makes a person very excited and restless, even if he re-enters the state of ding (Puja Teachings Index 06), wisdom will not emerge. In the state of ding (Puja Teachings Index 06), due to the excitement and restlessness of auddhatya(Puja Teachings Index 23), wisdom cannot be uncovered. You must have experienced this feeling: in a state of extreme excitement, you are unable to think about or attend to anything else. To speak from a practitioner’s point of view, when one reaches this state, one will not be attentive about the suffering of all sentient beings; when one becomes inattentive about the suffering of sentient beings, one will not be able to cultivate the Bodhicitta and the heart of compassion (maitri and karuna). 
 
In comparison, it is harder to reach auddhatya(Puja Teachings Index 23) but much easier to enter styana(Puja Teachings Index 24) because when entering ding (Puja Teachings Index 06), many people hope to be without thoughts, and fix their mind in ding (Puja Teachings Index 06) on something, and gradually the energy of the heart declines, and with this decline, suddenly there will be no consciousness. For instance, in the past, I reached a point at which I could no longer hear or sense anything; all I knew was that I was in a state of ding (Puja Teachings Index 06). The difference between auddhatya(Puja Teachings Index 23) and styana(Puja Teachings Index 24) is that within auddhatya(Puja Teachings Index 23), light is still visible, but in styana(Puja Teachings Index 24) , one cannot see any light; these are all changes within the heart, and neither is favorable. Therefore, this is why does one require the instruction of a guru to practice ding (Puja Teachings Index 06), just as the Drikung Kagyu Mahamudra requires the guru to bestow empowerment and transmit verbally before beginning the practice since chan (Puja Teachings Index 06) is good but also dangerous, and it is particularly difficult for laypeople to practice chan (Puja Teachings Index 06).

Initially, the School of chan (Puja Teachings Index 06) was only meant for the monastics to practice because they cannot disobey the precepts of celibacy; in the state of chanding (Puja Teachings Index 06), one cannot waste one’s essence, qi(energy), and spirit on anything else; therefore, it is very difficult for laypeople to practice chan (Puja Teachings Index 06). However, the Mahamudra is different in that it isn’t simply about one’s essence, qi(energy), and spirit; instead, it begins by explaining the effects of the heart; gradually, one understands how to enter ding (Puja Teachings Index 06), and then enter the state of chan (Puja Teachings Index 06). Thus, this sentence makes clear that in the aspects of cultivation, auddhatya(Puja Teachings Index 23) and styana(Puja Teachings Index 24) will definitely occur. For ordinary people, it shall not occur; for you, it will definitely not occur because you have not entered the stages of cultivation, and these are conditions that will only emerge for the practitioners. Why does one require the guru’s instructions? Because the guru has experience, knows what will not work, what you must not do, and what would happen if you acted on it, the guru will help you and even stop you from behaving in certain ways. 
 
Sutra: ‘Virtually one remains within sthiti (residing and abiding). Through all courses of actions he has attained immovability. ’

And virtually he remains within sthiti (residing and abiding). Sthiti is different from ding (Puja Teachings Index 06). Sthiti is to let one’s pure original nature reside within a pure Dharma realm, and sthiti is not imagined. Virtually, one remains within sthiti (residing and abiding), which means to continuously cultivate virtuous Dharma. The people whom I just berated did not practice the virtuous Dharma; they were acting upon evil, and it’s impossible for them to abide by sthiti because they still employ greed, hatred, ignorance, arrogance, and doubt in the process of learning Buddhism. Clearly, the guru prohibited anyone from bringing food or drink, yet they insisted on bringing something to see whether they could fish in troubled waters. You have all been aboard an airplane, and could you bring bottled water on board? Then why can you bully the Monastery to this extent? From this point, it is evident that none of you deserve to call yourselves Buddhists. Are you bullying the Monastery and Rinpoche this way? And you thought that Rinpoche would compassionately（Maitrī and Karuṇā) grant permission. 
 
If each person brings a bottle of water, who will take out the trash generated by seven hundred or so people? There are no trash bins in the Monastery; what should I do? I’ll say it on your behalf, you’ll take the trash out yourselves. But, when you drink in the Monastery, and drops of water fall onto the floor, your saliva stinks, and bread crumbs drop, who will clean up? You are completely selfish and self-righteous! If you are able to abide by the Buddha Dharma and precepts, would you do such a thing? No. I can deduce that these ten people must be disobedient and regularly act surreptitiously. Don’t go if you are sick. I won’t scold you or ask you to leave, yet you behave so slyly. You’ve made trouble for the security guard at the door, and because of the ten of you, those behind you had to wait in line. You’re selfish in that for your bite of bread and sip of water, a few hundred people had to wait in line behind you. 

Why are there so many rules at the Monastery and Buddhist Center? Because you live your daily lives as if fishing in troubled waters, and I hope that through this kind of training, your hearts will cease to behave this way, and so you will follow precepts, rules, and methods to learn Buddhism. Do you not know that a medical team is present during each puja? If you faint due to dehydration and hunger, the medical team will save you. What are you afraid of? If something really did happen to you at the Monastery, I will help you as well! Why must you behave so selfishly? Do these ten people think that they are not selfish, and that only by having a drink of water and a bite of bread can they have sufficient energy to continue with reciting? I can tell you that because you were disobedient, even chanting for another ten million times will be fruitless. I have not seen such lawless people; Taiwan is already in a state of chaos. Please don’t bring chaos to the Monastery, would you? 
 
I treat you all too well; the restrooms at the Monastery are equipped with all the cleaning materials—I could not place tissue paper in the restrooms, but why do I prepare it? Tissues cost money, and so do the restrooms; I trust that everyone will use them sparingly, but I hope that you don’t use them sparingly. This involves too many things to mention. Today, Rinpoche has provided a good environment for you to practice—why don’t you protect it and not be so selfish? Don’t think that bringing bottled water and bread is nothing; today you may bring water and bread, who knows what you will bring next time? If you dare, you can bring a big cake and share it with everyone. Therefore, I urge the monastic who has been ordained for over thirty years not to be a guru; consider how tiring it is to be Rinpoche—one has to speak about and teach everything. 

Sutra: ‘In the state named Samahita, all methods of practice, the path, and the self-nature are unmoving and undistinguishing.’
 
In the state named Samahita, all methods of practice, the path, and the self-nature are unmoving and undistinguishing—this sentence is particularly important, as it means that when a practitioner reaches this state of mind in his cultivation, all methods and actions of practicing the path are not moved by anything. For instance, I have always been firm this way—in the past decades, I have refused offerings from those who have not taken refuge; I have not changed, which means I am immovable. When I have established rules, they are unmovable—you’re prohibited from bringing water and food because I have my thoughts on the matter, and there are only two ways for you to change my thoughts: either I die, and you can bring anything your hearts desire, or you cease to be my disciples. You have two options: raise your hand if you want me to die. (No one present raises their hand.) Since you do not want me to die, then you should not be my disciples! (The assembly replies: No.) Then what are you playing at? Might I ask you, do you think that no one would know about it when you secretly did something minor? If you have the time to buy bread, why couldn’t you have eaten more at home before leaving? When I preside over pujas, I never fill myself up. Do you know why? When one is full after eating, one needs energy to digest the food, which consumes all my energy. I eat only half my usual amount when I hold pujas because I need the energy. Instead, you must eat and drink to the fullest, in fear that you will become hungry ghosts; I don’t understand why you are so selfish. 

All methods of practice and the path, and the self-nature are unmoving and undistinguishing—means that this person has attained both path and practice, and the self-nature, meaning the body that emerges naturally instead of being made on purpose. Originally, the pure nature possesses path and practice, and one needn’t seek them out on purpose, but why must we search for it? Because it has been covered up by greed, hatred, ignorance, arrogance, and doubt. After being covered up, one does not understand that one possesses this pure and clear matter; so, why is it that you get scolded all day long? Many rules have been established to reduce your greed, hatred, ignorance, arrogance, and doubt; eventually, you will recognize that all your actions from past lives were selfish. 
 
Sutra: ‘At the state named Samāpanna, although there is much speech, one does not misspeak. One is neither elevated, nor subdued, nor disturbed.’
 
Although there is much speech, one does not misspeak—although one speaks a great deal, one does not say anything wrong—this is very important. We can easily mispeak; how can one prevent mispeaking? In practice, one must abide by the precepts strictly and cautiously, follow the words of the guru diligently, and examine oneself with the Thirty-Seven Practices of Bodhisattvas on a daily basis, and ceaselessly cultivate one’s heart of compassion (Maitri and Karuna). Jigtien Sumgong once said that the most important thing to do to generate the Bodhicitta is to respect the guru. When you have accomplished this, you will gradually stop misspeaking, which means you will no longer create annoyance, vexation, and fear for others. When others are willing to listen to our words, it is not because of one’s eloquence or being well-read; it depends on whether one possesses a compassionate (Maitri and Karuna) heart. One is neither elevated, nor subdued, nor disturbed—this sentence is as I have just explained, to be neither above, below, or in a state of chaos or disturbance. 
 
Sutra: ‘In attainment, in following with all worldly Dharma meanings and timing, but while transcending the Eight Worldly Dharmas.’
 
In attainment, it refers to reaching a state of attainment with the person in question, based on their needs and fate. The hereby mentioned attainment is not to satisfy someone’s thoughts, but rather to respond to them with Buddha Dharma, based on their modes of thought and action. In following with all worldly Dharma meanings and timing means that while we are practicing, we cannot part from worldly Dharmas; therefore, we employ the Buddha Dharma to correspond to all worldly Dharmas. To those who want to learn Buddhism with me, I often say: you must study, and you must go to work. Why? These are worldly Dharmas. One mustn’t say that because one practices Buddhism, one can refuse to go to school or work, and seclude oneself in the house to recite all day long. In these cases, the worldly people will call you out for being superstitious and think that you have gone crazy due to learning Buddhism. They can say anything. We should do everything that human beings should do, but not go overboard; this is the focus of the end of this segment. But while transcending the Eight Worldly Dharmas–this means we perform worldly things, but we do not fumble in the Eight Worldly Dharmas, nor do we perform according to the Eight Worldly Dharmas. To transcend the Eight Worldly Dharma means that we employ the compassionate (Maitri and Karuna) heart and the Thirty-Seven Practices of Bodhisattvas in performing these deeds. Look up the Eight Worldly Dharmas for me; this term has to do with greed, hatred, ignorance, arrogance, and doubt. (Disciple’s report: The ‘Eight Worldly Dharmas’ is also translated as the ‘Eight Winds,’ which refers to ‘gain, loss; defamation, eulogy; praise, ridicule; sorrow, joy.’ That means profit, deterioration, slander, reputation, praise, derision, painful things, and pleasant things.) 

Sutra: ‘One is unattached to all vexations. One parts from all bustling environments and states that are sought after.’ 

One is unattached to all vexations, means that one is unattached to any of the troubles and vexations that one generates. To part from all bustling environments and states that are sought after means that one should keep a distance from bustling places, or places you should not go to seek pleasure. We abide by the precept of not drinking; therefore, we should refrain from visiting these places. In the past, some girls used to go to nightclubs, saying that they don’t drink, but they would just have some coke and see what people were doing for fun, but the environment can still corrupt you. 

What will happen after frequenting these places too much? Sooner or later, you will be corrupted; many youths in the Buddhist Center think that since their classmates are going, and everyone knows that they don’t drink, they might as well go have fun. Learning Buddhism is not about separating yourselves completely from worldly Dharmas, but one must transcend the Eight Worldly Dharmas; since you hope to get better at this, what does better entail? Better means that we will leave the suffering ocean of samsara. However, in the process of practicing Buddhism, if one entangles oneself with the Eight Worldly Dharmas, one will never surpass the suffering ocean of samsara. When others take part in something, one must, with the aid of Buddha Dharma, make a judgment of whether to take part or not. Unless your powers are so great that upon your arrival,  the music stops and the bartender ceases to sell alcohol, then you have my applause. If your arrival only heightens the party, then what’s the point of you going? 
 
Rinpoche has told you all that once I learned Buddhism and began teaching disciples, I never went to karaoke in Taiwan, nor did I ever go to the movies. When abroad, I do frequent these places, but not for pleasure, because when I go, I can really liberate the people and ghosts there. This means to tell you all that the Buddha Dharma is not that inflexible in that you cannot do this or that, but you must know how to employ the Buddha Dharma to protect oneself from being tainted or harmed by these kinds of environments. Many terrible things occur in such places; at the beginning, there is nothing, but gradually one becomes polluted and begins to follow the others and leave. Once you leave, there is no turning back. 

Sometimes, some people are willing to do things against karma just to make a little extra money. Do you think that is right? No. Therefore, the Buddha Dharma exists not to control or bind you, since it is not against us; it helps us see clearly what is disadvantageous to us and what is beneficial. We can view matters through the Thirty-Seven Practices of Bodhisattvas to determine whether to refrain from doing something; even if it is immediately beneficial, you should endure and not take part.

Especially the youths, don’t think that it doesn’t matter because you are young. Youth is wasted on the young if not wild—I was young once, but never was I as wild as you, because I never thought these were things I needed; perhaps I have mysophobia —I dreaded such things. I say this today to let you know that many worldly matters leave us without any choices, and under such circumstances, we must learn to transcend the Eight Worldly Dharmas and understand that we should not seek the chance to visit those undesirable, rowdy places. 
 
For instacen, we refrain from killing, but there are countries in South East Asia that have chicken fights, which many tourist groups bring visitors to watch; would you go watch? No, because you know that these are acts of killing. You will not be within this kind of shared karma, naturally, unvirtous shared karma will not drag you in; why is it that learning Buddhist protects you? Because Buddha Dharma teaches you not to enter this turmoil, and keep your distance, perhaps even, how to be in touch with it but know how to stay away and out of touch. Once you stay out of touch with such things, you will gradually learn how to behave yourselves. For instance, currently, everyone wants to quickly become clear about certain matters, so they swiftly declare their stance on matters to others; it is not about whether such things are good or bad, but this kind of view has quite some distance from extramundane Dharma.  
 
Stura: ‘Thus, this Dharma is called Samahita. One can exhibit all worldly skills and expediencies. One does not forfeit any of such matters. Further, the Bodhisattva Mahasattva enters chanding (Puja Teachings Index 06) paramita, and unravels through equanimity.  ’
 
This sentence explains that Buddhists and Buddhist practitioners can exhibit all worldly skills and expediencies. This means that you can perform worldly deeds, which are: going to work, studying, being a husband, wife, or child–you may exhibit all of these, but what is the key here? One does not forfeit any of such matters.  Rinpoche often tells you that, as Buddhists, you need not abandon your families and offspring, nor should you abandon your studies or refrain from marriage; none of the above is mentioned in the Buddhist sutras. Therefore, you should not behave like lunatics when conducting things, making people think that the more you learn , the more mixed up you have become. 
 
Further, the Bodhisattva Mahasattva enters chanding (Puja Teachings Index 06) paramita, and unravels through equanimity. Bodhisattvas do these things within the state of chan(Puja Teachings Index 06). What is the sate of chan (Puja Teachings Index 06)? You do not possess the state of chan(Puja Teachings Index 06) on a regular basis, but it means that when you do certain things, you must see clearly whether you do so to satisfy your thoughts of greed, or whether it’s because you do not forfeit these things. Even if you do not forfeit these things, it is said in the Ratnakuta Sutra that if you are destined to have family members in this life, you cannot get rid of them; even if you want to get rid of them, you can only do so after clearing up your debt, and so you mustn’t insist on sleeping in separate beds because you’re learning Buddhism, as the Ratnakuta Sutra does not say anything about this kind of behavior. I don’t know who invented this idea—this shouldn’t be the case. 

It is stated clearly in the earlier sentence, do not forfeit, but you must view it through views of the Buddha Dharma, and understand that all are the Dharma of fate, thus, be it that you are asking someone out, or that someone is asking you out, these are all matters of fate Dharma. Should you choose to go out with them, you have fate with them, if not, do not think that it is because you are ugly. If you do go out with them, it’s not because you are beautiful since it is said that beauty is in the eye of the beholder, not matter how unattractive someone may be, someone else will like them, and even the worst kind of men have their matches, not because they are good writers, but rather, these are all matters of fate Dharma. Therefore, today’s Buddha Dharma, especially the concepts of the Bodhisattvayana, emphasized that to be born as human beings, because you need to live, you cannot forfeit the worldly Dharma, so, you must act upon the skills and expediencies. 

Can you choose not to go to work? Who will support your livelihood? Can you simply do nothing? No, so you must act upon it, but not within the Eight Worldly Dharmas. For instance, to fight with others, entangle with others, manipulate with others — these all fall under the Eight Worldly Dharmas. The simplest method is to abide by Rinpoche’s teachings and examine your actions with the Thirty-Seven Practices of Bodhisattvas; if they contradict the Thirty-Seven Practices of Bodhisattvas, they fall under the Eight Worldly Dharmas, and you thereby have not cultivated the extramundane Dharma. 
 
By practicing the extramundane Dharma, we enable ourselves to have the chance and abilities of leaving the suffering ocean of samsara. If you continue to refrain from practicing and think that it is not an issue, and believe that Rinpoche will save and help you; believing that by making offerings to Rinpoche, Rinpoche would help you live comfortably. This contradicts the teachings from the Buddhist sutras. So, it has been made clear today that Buddha never told you not to go to work, not to have a career, or not to study. Those of you who are young: do not go home and tell others that because you are learning Buddhism, you will not study. We must be clear about what the Buddha is teaching us, and we must not turn Buddha Dharma into a non Buddhist belief, and we must be clear that Buddha Dharma originated from worldly Dharma. 

The Buddha Dharma is not separate from the worldly Dharma, while we do not employ the worldly Dharma to help others transcend life and death, but since we live in this world, through the worldly Dharma, we can view matters and understand whether we should act upon them. If there was no worldly Dharma, we would not understand whether or not to take part in certain things. Therefore, with the worldly Dharma, and when juxtaposed with Buddha Dharma—when Buddha Dharma says it’s not okay, we should refrain from doing it; and when Buddha Dharma says it’s okay, we should act upon it.  
 
Therefore, let me reinstate that the Thirty-Seven Practices of Bodhisattvas is your protective diety—you must examine yourselves every  night, don’t be afraid of making mistakes, no one ever admits to making mistakes, but you must examine to see which one you have violated. If so, you are still a worldly being, and not yet a disciple of Buddha, so it will be useless no matter how many more times you chant or prostrate or practice. Therefore, why is it that many people come to plead for the Dharma, but I do not transmit the Dharma to them? Because they are still fooling around and have not used the Thirty-Seven Practices of Bodhisattvas to examine themselves. By refraining from self-examination, the chances of making mistakes will be very high.  
 
Those curious young people who go to nightclubs to check things out have not employed the Thirty-Seven Practices of Bodhisattvas to examine themselves; it is okay to go perhaps once or twice, but do not go anymore, should you go again, something will happen. Some say that because of work and because you’re in charge of these masters, you must go. Ever heard of stomachaches and menstrual cramps? Regularly, you lie to your boss to take a day of due to menstruation, and you just disappear. We should not say that we cannot go because we are Buddhists, others might scold you. You can say, ‘I’m sorry I have terrible menstrual cramps’, and men can say that their wives are strict; if you’re not married, tell them there’s a  girlfriend, and if you don’t have one, say that your mother’s strict, be a mama’s boy. 

Sutra: ‘And Bodhisattva Mahasattva in the state of changing (Puja Teachings Index  06) Paramita enters the understanding of equality.’
  
Here, it keeps mentioning chanding (Puja Teachings Index 06) Paramita. When we practice the Six Paramitas, many misunderstand that chanding (Puja Teachings Index 06) Paramita is to sit over there and without moving, thoughts, and  concepts. In fact, the most important definition of chanding (Puja Teachings Index 06) is to concentrate on doing one thing and have no other notions, thoughts, and not doing anything else. Therefore, when you are at work, simply focus on the work; don’t recite ‘Om Mani Padme Hum, Om Mani Padme Hum’， it is useless, Bodhisattva Avalokiteshvara can’t hear you; when reciting ‘Om Mani Padme Hum’, don’t think of whether the salary will be raised tomorrow, this is called chanding (Puja Teachings Index 06). Chanding (Puja Teachings Index 06) doesn’t necessarily mean to sit there with legs crossed and putting on a solemn appearance as if one is truly accomplished. The definition of chanding (Puja Teachings Index 06) is to concentrate the messy thoughts and settle into a certain state. When working, just work; when studying, just study; when learning Buddhism, just learn Buddhism. Do not take advantage of Buddha Dharma to reach your greedy thoughts, to reach a personal relationship view. Many people like to take advantage of Buddha Dharma. Therefore, we must understand that it is not that sitting for several hours is called chanding (Puja Teachings Index 06). From what is stated in this sutra, it is that every second in life all needs chanding (Puja Teachings Index 06). Why do we recite mantras? Reciting mantras is the way to train chanding (Puja Teachings Index 06).

As Rinpoche just recited the Great Six-Syllable mantra, you all feel hot, right? Are you sweating?  (The assembly replies: Yes.) Why do you sweat? Because Rinpoche recites within chanding (Puja Teachings Index 06). When I recite within chanding (Puja Teachings Index 06), I will release the energy of Bodhisattva Avalokiteshvara—boom! It comes forth! In fact, the energy of Bodhisattva Avalokiteshvara is spread through the universe, the void, and the six realms, unceasingly radiating. But you didn’t have the power of chanding (Puja Teachings Index 06), so you can’t concentrate the power of Bodhisattva Avalokiteshvara and give it to others. It is equal to the power plant that keeps producing electricity, if without a relay station, the electricity can’t reach each user. Bodhisattva Avalokiteshvara, this power plant, continuously generates electricity and needs someone to receive His electricity! I received it! After receiving it, I then transmitted it to you; do you understand? It’s a very simple principle.

You can try it yourselves. Don’t say reciting for one thousand times, even if you recite for one million times, everyone just feels colder and colder, not to mention getting warmer. When one recites the Buddha’s name or mantras, one should feel hot, because the energy of the Buddhas and Bodhisattvas is immense. If all of that energy were given to you at once, you would explode. It equals to the electricity from the power plant goes directly to your home, your home will explode. It must be regulated and adjusted in the middle, so that it could be given to you; I’m this person. Therefore, I am charged. This is also within chanding (Puja Teachings Index 06). If without chanding (Puja Teachings Index 06), it is impossible to collect the energy of Bodhisattva Avalokiteshvara. The energy of all the Budhas and Bodhisattvas is unceasingly radiated. He doesn’t radiate because someone implored Him. How to collect it? It is the Six Paramitas, none can be omitted— offering, sīlapāramitā (Puja Teachings Index 16)…, all of them must be cultivated. Finally, through chanding (Puja Teachings Index 06) Paramita, the energy is collected and then radiated outward again to the sentient beings. 
 
Therefore, why does one need a guru? Now you understand! If you don’t listen to the words, how can you receive my electricity? If you don’t listen to me, my electricity won’t reach. Why? Because you can’t receive my signal, why do I ask you to definitely believe in Bodhisattva Avalokiteshvara; because you can’t receive His signal. Everyone sat at the Buddhist Monastery on Saturday and recited for several thousand times, did you feel the heat?  (The assembly replies: No.) Today, I only recited for one thousand times, why was it this hot? To such a degree, one still does not believe? Still thinking that you’re the one who is practicing! Thinking that reciting at the Buddhist Monastery, with all the Buddha’s statues there, and the merit will be immense. Who held the consecration ceremony for the Buddha’s statues? Who installed the sacred objects? It was me who held the consecration ceremony for the wooden pillar in the middle of all the Buddha statues. Without me, will the Buddhist Monastery exist? Therefore, I can’t say that you are stupid; I can only say that you are foolish. Can you not be so foolish? Rinpoche has already explained the Dharma in a very clear and simple way, yet if one still refuses to accept it or cannot understand it, that is truly ignorance!
 
Gongchig (dgongs gcig, The Single Intention) by Lord Jigten Sumgon.

Today, I will take a little bit of time to expound Gongchig (dgongs gcig, The Single Intention) spoken by Lord Jigten Sumgon. I will expound on whichever passage I happen to flip to. 
 
To conclude the Dharma of Mahayana can be concluded into foundation, path, and the fruit, a Dharma of three stages. Foundation, path, and fruit is fundamental, practicing the path, and the fruition. Firstly, we practice the precepts not to make ourselves better and have good fortune. Rather, it is to break away the hindrances and practice the precepts. Because during the process of learning Buddhism, there will definitely be guaranteed hindrances.  But as long as one is willing to observe the most fundamental five precepts, the hindrance will be passed, even if things don’t go smoothly now; I’m the best example to show you. I have also encountered many obstacles—just like you, with a family and many matters to attend to. Yet by firmly upholding the precepts, I was able to transcend them! Why do one have to observe the precepts? In the fundamental stage, one has to give rise to the cause of attaining Buddhahood and Bodhicitta. Why does one have to learn Buddhism? The cause of attaining Buddhahood is very important; of course, right now, everybody knows that it is impossible to attain Buddhahood in this life; but to be reborn in the Land of Amitabha, one will definitely attain Buddhahood. Therefore, why does one need to vow to be reborn at the Pure Land of Amitabha, it is to give rise to the cause of attaining Buddhahood and Bodhicitta. Not willing to vow to be reborn in Amitabha’s Pure Land, only hoping Rinpoche to protect you and not let you die, then it has nothing to do with cultivation, and so the first stage is not accomplished. Therefore, when you are unwilling to do it in such a way, naturally, you are not able to observe the precepts. If one departs from these two, one is no longer upholding the precepts.
 
When you observe the precepts, the power of the hindrance will be eliminated, and then the ability of benefiting others by benefiting oneself will be generated. For example, Rinpoche can expound the Buddha Dharma, be able to perform the Dharma, and can help the sentient beings to transfer their consciousness; this is the ability. Where does the foundation of the ability come from? Observe the precepts. Why do I keep scolding you about bringing water and bread to the Buddhist Monastery? It is because of not observing the precepts! Rules set by Rinpoche are the precepts! Why didn’t one observe them? Being sneaky, feeling oneself is pitiful, and insisting on having a sip of water or a bite of bread. You don’t have to go, I never said that if you don’t attend on Saturdays, you will be punished or forbidden to come again; you are just greedy for the merits! Since you don’t observe the precepts, how could you possibly have the ability? Why is it that no matter how much you recite over there, there is no heat generated, no fragrance, and no movement of the ground? Just now, when I was reciting mantra, wasn’t (the ground) shaking strongly ? (The assembly replies: Yes.)
 
Secondly, in order to make offerings to all the Buddhas, one cultivates the virtuous Dharma precepts of attraction. Because if we don’t make offerings to all the Buddhas and Bodhisattvas, it is impossible for one to continuously have the ability to keep helping the sentient beings. Therefore, to cultivate virtuous Dharma precepts of taking in means that the precepts of Bodhisattvas are the top of all virtuous Dharma. A person who practices the precepts of Bodhisattvas, everything he/she does is making offerings to Buddhas and Bodhisattvas; for example, when you attend the puja, all the preceding sections are making offerings to the Buddhas and Bodhisattvas, then will the mantras be recited. You have not yet accomplished the second stage, but the first stage must be upheld. Thereafter, one cultivates the precept of benefiting sentient beings. Vajrayana is precisely the precept of benefiting all sentient beings. For the sake of benefiting all beings, one practices this precept—this is the precept of Vajrayana. The precepts of Vajrayana are even stricter than the Bodhisattva precepts.

If one is unable to guide sentient beings onto the path of virtuous and purity, then, depending on what would truly benefit others, even acts such as killing—among the seven non-virtuous deeds of body and speech—may be permitted; matters ordinarily prohibited under the Prātimokṣa precepts may, under such circumstances, be allowed. This teaching exists only within Vajrayana; it cannot be practiced within  Exoteric Buddhism. For example, regarding the seven non-virtuous acts of body and speech—such as killing—I once heard of a certain school that had a practice involving the killing of animals, why? Because every day we make vows that sentient beings in the Three Evil Realms may have shortened lifespans and quickly be reborn in the Three Virtuous Realms to practice the Dharma. Thus, by killing an animal and immediately transfer its consciousness to the Virtuous Realm, this was regarded as permissible. For instance, in one of Shakyamuni Buddha’s past lives, He knew that a boatman intended to murder five hundred Arhats aboard the ship in order to seize their wealth. The Buddha therefore killed the boatman, this was considered a permitted act—not because the Buddha wished to kill him, but because He sought to prevent the boatman from falling into the Avīci Hell for committing the grave karma of killing five hundred Arhats. In this sense, it was an act of rescue, not an act of killing.

This is not something you are able to do! One must have attained at least the level of a Rinpoche, so that whatever method is used can serve to liberate sentient beings—one can liberate beings through any means at hand. From your perspective, such actions may appear to be non-virtuous, but that is merely your way of seeing it. The approach of a Rinpoche is this: as long as doing something can prevent a being from falling into the Three Evil Realms, I will do it. As I mentioned in a story a few weeks ago, I once sat beside a Christian on an airplane and told him that his Lord would help him. From the standpoint of the Exoteric Buddhism, such words might be considered improper, even as aligning with non-Buddhist paths. However, I practice Vajrayana, this can be done—because my sole intention was to calm his fear and reassure him, I was not acting for myself. When it is purely for the benefit of sentient beings, it may be done. As for killing the boatman, that is not something you may do, do not say that Rinpoche has permitted the breaking of the precept against killing.
 
He cited several examples. Śāntideva, a great Bodhisattva well known to all, once said: For one endowed with the heart of karuṇā and far-seeing wisdom, what is ordinarily prohibited may be permitted. This means that he has already seen where that sentient being will go in the future; therefore, by employing even an extreme method, he may stop that being’s present misconduct and enable the beginning of a new life. For example, in the practice of the Elephant Jambhala, it is said that in a former life he was a prince, Mahakala saw that he was messing around, so had him killed. Ordinarily, he should not have been killed since he had done many virtuous deeds, but since he was messing around, Mahakala killed him and transformed him into the Elephant Jambala— this is permissible. Engaging in non-brahmacarya—that is, breaking the precept of sexual misconduct—such as in the story of the Brahmin Sadhana. Likewise, false speech without fault, as in the case of the sage Zuci. I will look up the full accounts of these stories and explain them to you.

Jigten Sumgon explained this very clearly: in order to benefit sentient beings, a Bodhisattva may know that a particular action could bring certain disadvantages upon himself. Yet the Bodhisattva relinquishes self-concern, as long as the act truly benefits others, even if there are karmic repercussions that may return to him, he will still carry it out. His mind is utterly simple and pure—diligently striving only to benefit others, he does not act because of karmic retribution, nor does he permit himself to be governed by concern over karmic consequences. Even if an action might, in appearance, create the possibility of falling into the Three Evil Realms, he does not allow fear or suffering to arise, nor does he allow his bodhicitta to be damaged or diminished.
 
It is from being able to be at ease and forbear, and then can be permitted, this says that he cultivates the Dharma method of Kṣāntipāramitā(Puja Teachings Index 17). The Exoteric Buddhism talks about the dual function of sūnyatā (Puja Teachings Index 21) and karuna. To practice the Vajrayana, we must cultivate to attain sūnyatā (Puja Teachings Index 21) and the heart of karuna. Once the essence of sūnyatā (Puja Teachings Index 21) and karuna are accomplished, and after it is very firm, then even though having some very intense behariors, the karmic retribution is the evil realms, but one lets the sentient beings become mature and be liberated. Therefore, this practitioner, the foundation of his sūnyatā (Puja Teachings Index 21) and heart of karuna is very firm.  
 
And said: ‘Due to compassion and maitri, heart with virtue, then there is no fault.’The first sentence is saying that one has to use the heart of  maitrī and karuṇā to attract (Puja Teachings Index 22) the sentient beings. The second sentence is ‘heart with virtue, then there is no fault; it is saying that all the behaviors that are led by the virtuous heart, which is not stained by the three poisons, are without fault. The great karuna merchant master experienced sufferings of several thousand years in Hell because he killed an evil man with a short knife; after he attained Buddhahood, he experienced the karmic consequence of having his foot pierced.
 
Golden King gathered all the wealth of Jambudvīpa into his own treasury, yet this did not constitute taking what was not given. He collected all the wealth so that the impoverished would not perish from hunger and thirst, and in order to protect all beings. His accumulation of wealth was solely for the benefit of sentient beings; it was a purely wholesome act, unstained by the three poisons. Just as Rinpoche often donates large sums of money—on the surface, it appears that I am the one making the donations, but in reality, I do so on your behalf. Each of you has made offerings to me, and much of that money has been given away to beings in need.

The Brahmin Sadhana relinquished twelve years of Brahmacarya for the sake of a Brahmin woman, this was done for the benefit of sentient beings. From this perspective alone, it is said that he reduced twenty thousand kalpas of reincarnation. However, it was never stated that his action bore no karmic consequence; rather, it was regarded as expedient means. The sage Zuci once said, since the self is not perceived, how could a thief be perceived? This statement was made from the ultimate truth that ‘the self does not inherently exist’. Furthermore, it implied that the profound nature of all phenomena is difficult to perceive. Therefore, it was not considered false speech, but skillful means. Thus, if an action is entirely unstained by the three poisons—greed, hatred, and ignorance—and if in its beginning, middle, and end it remains virtuous, expansive in benefiting both oneself and others, then it may be permitted and is not considered a fault. Otherwise, whoever performs such an act incurs fault. Cause precedes; effect follows—this is the fundamental nature and law of all phenomena. Having understood this principle, one must be extremely cautious in one’s conduct and act only in accordance with the proper time and conditions. This final point is crucial: when acting, one must exercise great discernment. It is not done casually, nor applied indiscriminately to everyone. It must accord with the appropriate timing and circumstances; if the conditions are not right, one refrains. Refraining does not mean a lack of compassion(maitrī and karuṇā), but rather concern that the action might produce harmful or counterproductive effects for sentient beings. When one has reached the path of a Bodhisattva, any such permission to relax a precept is grounded in the realization of sūnyatā (Puja Teachings Index 21). Seeing clearly the future trajectory of that being, the Bodhisattva seeks to prevent that being’s decline and willingly accepts personal sacrifice in order to do so.

That time when I was practicing Mahakala at the Buddhist Monastery, after performing the Dharma, many people praised me. I told them not to praise me, because there is a price for me to pay. Why must there be a price? Because in performing the Dharma of raudrakarma(Puja Teachings Index 28) to prevent difficulties from arising at the Monastery, the practitioner must bear the cost. As a result, recently I have felt slightly unwell, to benefit sentient beings, one must make sacrifices, as long as we still possess this physical body, it is this body that must bear the cost. It is not, as you say, an indestructible Vajra body. My Dharma-nature is indestructible like a Vajra, but this physical body will deteriorate; it will perish. Therefore, I am telling you all this today not to give you justification to think that whatever Rinpoche does is therefore reasonable. That is not the case. I act only in accordance with timing and conditions. I observe causes and fate before acting. It is never done casually, nor would I do such things for just anyone. Absolutely not.
 
Therefore, Jigten Sumgon expounded this section because many people harbor misunderstandings about Vajrayana, how do these misunderstandings arise? Because most people’s understanding of the Dharma remains at the level of the Exoteric Buddhism; beyond that, they have not progressed. When we act from a higher level, certain actions may appear improper to them. Today, I happened to turn to this passage and explained it—not to justify myself, but because Jigten Sumgon himself expounded it. Why would he, a monastic, give such a teaching? Because in later times there would be more lay practitioners than monastics, and he needed laypeople to understand clearly. Lay practitioners often fall into a common misunderstanding: they believe they will only have faith in a guru if the guru behaves ‘well.’ But what defines ‘good’? Is it measured by your moral standards? From our perspective, the measure is not conventional morality, but compassion (maitrī and karuṇā) and sūnyatā (Puja Teachings Index 21). If anything I do prevents someone from falling into the Three Evil Realms and helps them leave cyclic existence, then it is correct. However, your standard is morality—and morality varies according to place and culture. That is not the ultimate Dharma. Yet many people today judge practitioners through the lens of morality. This makes it difficult for me, because you insist on evaluating me by moral standards. If I were to turn around and evaluate you by those same standards, none of you would stand. Which one of you has not engaged in petty wrongdoing? If you were judged by your own misconduct, you would collapse—yet you criticize me?
 
If, over these past decades, there had been even the slightest flaw in the way Rinpoche conducted himself or handled affairs, would I still be sitting here today? Impossible. Why impossible? It is not because you would not come, but because the Dharma protectors would have disciplined me, they would not have allowed me to live. The fact that I am still alive means that my existence must be of benefit to the Dharma. I have already died once—in 2007. Therefore, to me, death is merely a process. Since Dharma Protector Achi has allowed me to live until now and has not taken me away, it must be that there remain certain matters I need to bring to completion before I depart.
 
Today, Rinpoche earnestly admonishes you—not in order to receive more offerings from you. In fact, I often refuse offerings. I speak out only because I see your pitiable state. After so many years, you remain the same—still self-centered and self-serving. Allow me to say something that may offend you: in your conduct and in your thinking, how are you any different from those who have never studied the Dharma? The only difference is that you are vegetarian. You compete for seats, and you deliberately refuse to listen to what Rinpoche teaches, why do you learn Buddhism?

After performing the Dharma Protector Achi Liturgy, Rinpoche continues to expound: 
 
Next week, I will perform the Chod.

For those who attend a puja and worry about going hungry for a single day, let me offer you a suggestion: before you leave home—perhaps even on the high-speed rail—drink two bottles of soy milk, I guarantee you will not feel hungry for the entire morning. The ten people who bought water clearly did not drink soy milk. In hospitals, patients who cannot eat survive on this very soy milk. Many children at the Buddhist Center have grown up on it since infancy. So why do you treat money as though it weighs ten or a hundred tons? If you buy soy milk and therefore have less money to make an offering, Rinpoche will not be angry, your health is more important, do not act so pitiful before me. If you are truly in financial hardship, tell Rinpoche—I will take care of you. I have cared for many disciples. There was an elderly disciple from Hong Kong who has since passed away; he lived (in the place I provided), ate my food, used my resources. I even hired a caregiver for him, and when he passed away, I paid the expenses. Did he make offerings? No. So do not place such exaggerated importance on money. In the end, the money you keep will not belong to you anyway. I am not telling you to spend recklessly, but when something should be spent, then spend it. How much do two bottles of soy milk cost? With prices rising everywhere, what can one hundred dollars even buy? Do not be so stingy—there is no need to secretly bring in multiple bottles of water and bread.
 
Ever since I began practicing Buddhism steadily, I have not gone to large supermarkets, because I know that much of the food sold there is not good for the body, so I choose not to go. Do not misunderstand me—it is not that I look down on them. They need to make money, and in order to maximize profit, it is difficult to provide truly high-quality ingredients. We fall ill easily because we consume poor-quality food, many food products today have problems, so you must be cautious! Do not try to save a little money now, only to spend far more later on medical treatment. Even if national health insurance covers part of it, transportation still costs money. Nowadays, many hospitals issue prescriptions and ask you to purchase the medicine yourself. Those who frequently visit hospitals know that many hospitals no longer sell medication directly. Why not? Because health insurance does not reimburse high-quality medicine, so they cannot provide it. Use some discernment in your practice of Buddhism, will you? You attend a puja only once every few months, yet you cannot bear to spend even the cost of two bottles of soy milk, where do the money go? Cremation is common now—you cannot take money with you into the coffin. In the past, it might have been buried along with the body; now everything is burned. It is truly baffling, no matter how much I scold you, it seems as though nothing gets through—almost as if your heads were made of iron.

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Updated on January 23, 2026