His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – February 1, 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: ‘And, in all worldly skillful works and creations which can fully manifest. Nor does one abandons those matters.’
 
I had expounded this passage last time. Today, I will explain it a bit again. In the past, in Tibet, to become a Rinpoche, one must understand the five sciences (Pañca-vidyā); the five sciences (Pañca-vidyā), including math, medicine, astrology, and geography, et. cetera, one must understand these to become a Rinpoche. The job of a Bodhisattva is to continuously help all sentient beings. And the karma of the sentient beings, and everything of them, are of many kinds and forms, which are unbelievable. If the practitioner who liberates sentient beings has no contact with the mundane path, it would not be easy to liberate people in the mundane world. 
 
Here it states that in all worldly skillful works and creations which can fully manifest, meaning that in all that he does, no flaws or deficiencies can be perceived. Why does Rinpoche demand such strict standards in the way you conduct your work? Because when you serve the Buddhist Center or Monastery—even as members of what is called the Dharma affairs team—you are serving sentient beings. From the perspective of Dānapāramitā (Puja Teachings Index 15), this is a form of Dharma offering. Without sentient beings, there would be no opportunity to offer the Dharma. It is precisely because there are sentient beings that Dharma offering can be practiced. Therefore, there is nothing to be proud of in serving as a volunteer. Without sentient beings, to whom would you make your offering?
 
Secondly, do not think that serving as a volunteer is something extraordinary that you can obtain good fortune. The good fortune gained from volunteering does not necessarily manifest as physical health, family harmony, or children excelling at studying; rather, it becomes the good fortune that enables you to practice. For example, when entering retreat in the Anuttarayoga-Tantra (Highest Yoga Tantra), without good fortune, retreat cannot be completed. Without good fortune, there will be no one to prepare food for you; without good fortune, you will not receive profound Dharma. Therefore, do not let me hear again that ‘as Buddhists, we do not value external things.’ That is the path of the Arhat. Disciple Fu, do you hear me? If you intend to cultivate only the Arhat path, then you should leave here.

Why should we not speak in that way? Because a Bodhisattva liberates beings in this world, if one completely avoids or refuses to engage with worldly matters, how could one understand where sentient beings’ problems truly lie? For example, yesterday a foreigner came and said he practiced Tai Chi, I asked him to demonstrate it. After watching him, I immediately pointed out what he was doing incorrectly. If I had not studied kung-fu when I was young, how could I have explained it to him? He also said he practiced meditation, so I asked him to show me how he sat. I told him, ‘This is Hindu practice, not Buddhism.’This is what it means to engage, engagement does not mean becoming deeply immersed, but it does mean understanding. For instance, when I built the Monastery, many construction teams—including so-called experts—eventually could not out-argue me, why? Because I see matters differently, I am able to identify the problems and tell them how they should be resolved.
 
Our Monastery was built over the course of eight years, which may not seem especially long, nor particularly short—but for a Monastery of this scale to be completed within that time was not because the construction teams were diligent, it depended on whether the person leading the project had the ability to command their respect and make them work for him. That is why I constantly scold you: when serving as volunteers, there is no room for careless mistakes, if you make an error, you are failing sentient beings. Do not come to me merely to confess, why? Because you have not wronged me—you have wronged sentient beings. You think that by repenting, you can simply relieve your inner pressure and then consider the matter resolved!
 
You have the virtuous fate to serve as volunteers and the opportunity to accumulate good fortune while learning the Dharma, yet you approach it carelessly and without wholehearted effort. You are free not to serve at all! In the past, Disciple Hong was in charge of the translation team, yet for three years, not a single article was translated. He owes much to sentient beings, and thought it was of no consequence, is failing to translate really that serious? Yes, it is, why? Because after I took charge of the translation team, several new believers emerged in Japan. For a practitioner like me, even one additional person is a treasure. Yet they regarded it as insignificant—if they made a mistake, they would simply say sorry and come to repent. For those serving as volunteers, if you make one mistake, I will ask you to leave. Do not come to me to apologize—I do not have time for that. You should not be making these mistakes, everything has already been explained to you clearly.

I clearly stated that Disciple Wang was to leave the medical team, yet Disciple Hsieh still asked whether another position could be arranged for her. Rinpoche asked Disciple Hsieh, ‘Are you joking with me? Or do you feel that Disciple Wang is pitiful? If you felt she was so pitiful, why did you not guide her before she made mistakes? You are a doctor, and she is a nurse. And now you wish to play the role of a good person?’This is how you all behave, when something happens, Rinpoche becomes the ‘bad person,’ while you act as the good person. But if something goes wrong and sentient beings are harmed, to whom should I answer?

Why did I dissolve the Dharma affairs team? Because all day long they trembled and kept saying they were at fault, take this disciple who is about to be dismissed—his hands were shaking just now, why was he trembling? Rinpoche scolded: I do not understand why you are shaking, are you trying to deceive me? If you are this nervous, then do not serve—I will handle it myself, all right? You do not even know how to properly hold a khata. Instead, you hand it to me according to your own way, are you me? Do you think you can hold it however you like? This is already the second time.

Modern people often suffer from the habit of being self-centered, you expect the guru to accommodate you, rather than adjusting yourself to the guru. During empowerments, it is clearly stated that one should pray for the yidam’s blessing, so that one may joyfully and willingly serve the guru, was this not explained?  (The assembly replies: Yes.) So the reason why he keeps trembling is that there is no joy in his heart. He is not happy! He is very nervous. Don’t serve, won’t you? Do not insist on remaining in that position. If one were truly joyful, would one tremble? When I served His Holiness, my hands did not shake. Have you ever seen my hands tremble while serving His Holiness? Why the nervousness? Because of the fear of being scolded! And why the fear? Because the sense of self-esteem is too strong.
 
From now on, the Monastery will no longer have an emcee, why not? What does ‘emcee’mean in Chinese? Explain it. (A disciple who is a professor of Chinese replies: Reporting to Rinpoche, an emcee is someone who, according to the superior’s instructions, guides the entire process of the event.) What qualification does she have to guide anything? (Disciple replies: Someone who explains the process according to the superior’s instructions.) Therefore, an emcee is a supporting role, merely carrying out the assigned function. Today, that emcee of mine was quite ‘capable,’ she wrote an article to me, saying she planned to include this and that, and asked Rinpoche to check ‘yes’ or ‘no.’ Am I now the student? Is she testing me with a multiple-choice exam? I crossed it out, and she submitted a second version, again adding different content. So today I told them to tell her: If you are a teacher assigned by the principal to act as an emcee, before speaking publicly, would you personally seek the principal’s instruction on what should be added or removed, rather than writing an essay for the principal to revise? (The assembly replies: Yes.) Given this, can I still keep this person? She is manipulating me, if I were momentarily careless, glanced at it quickly, signed and checked a box, and she then went out and delivered it, the entire thing could collapse. Where would it collapse? There are certain things I say only to you and not to the believers—you know this clearly, yet she moved everything onto the public platform.
 
In order for you to have drinking water on the day of the puja, I instructed the head of Longsheng Village to arrange for water to be brought up, I felt it was appropriate to ask her to do so, because I have enabled her to earn a substantial amount of money. Yet the emcee wrote: Out of Rinpoche’s compassion (maitrī and karuṇā), the village head was asked to arrange for water. Then whose credit does that become? (The assembly replies: The village head’s.) Given that, can this person still serve as an emcee? Is she still my disciple? It is not that I am petty, Rinpoche is certainly not petty—I am very generous. But what was said during refuge? One should praise the guru’s merits, she failed to do this. Why are these people so fearful? Because they do not praise the guru’s merits. For example, when you tremble, you think that if Rinpoche sees how nervous you are, he will not scold you.

The sutras states, Skillful means and actions are fully manifested. Learning Buddhism—especially learning the Bodhisattva Path—does not mean isolating oneself from society, we live in this human world; if you are a student, then study; if you are employed, then work diligently. Whatever your role is, fulfill it properly, do not use the name of Buddhism as an excuse to avoid responsibilities that you ought to carry out, that is very bad. Do not think that by avoiding responsibility and doing nothing, you will somehow resemble a true practitioner. That is not the case. Disciple Fu, since you speak this way, why not shave your head and become ordained? That is an option. These monastics live quite comfortably—residing under my support, eating what I provide, and even medical expenses are paid by me—everything is supported by me, you may consider ordination. I am also aware that some female disciples say they do not wish to buy jewelry because they are practitioners and therefore do not need such external objects. Look carefully at what I am wearing on my hand. (The assembly replies: Jewelry.) Do Bodhisattvas wear jewelry? (The assembly replies: Yes.) Then why do you speak carelessly? If it were wrong for me to wear jewelry, leaving aside whether His Holiness would warn me, the Buddhas and Bodhisattvas would certainly tell me.
 
Therefore, do not approach Buddhism with blind belief, speak and act according to what is taught in the sutras—can you do that? (The assembly replies: Yes.) If something is not taught in the sutras, we should not do it; If it is taught, we should practice it. This principle is very clear, to cultivate the Bodhisattva Path does not mean isolating oneself from the world, as long as worldly activities are not illegal and do not violate the law of cause and effect, even if you are not personally involved, at the very least you should be able to accept and acknowledge them. Do not refuse to engage simply because you claim to be practicing. Like the foreigner who came yesterday—I could have said, ‘I am a Rinpoche,’ and simply remained silent about his kung-fu being incorrect, why should a Rinpoche not point out that his kung-fu is wrong? I even let him feel my arm; he said it was firm and could not be pressed in. Why did I do that? So that he would be convinced. I could have displayed supernatural powers, but he might not have been able to see them. So do not regard Rinpoche as an ordinary person, I practice continuously according to the Ratnakuṭa Sutra; I am certainly not as you imagine. These monastics do not involve themselves in worldly matters because they are monastics, they have not taken the Bodhisattva Path. Because they manifest the appearance of the ordained, I respect that appearance and therefore take care of them—but that does not necessarily mean they are cultivating the Bodhisattva Path.
 
In this human world, are there more lay practitioners or monastics? (The assembly replies: Lay practitioners.) It is not that ordination is bad or wrong, many sutras encourage people to become ordained—why? So that one may cut off all afflictions. But we do not have the good fortune and fate to ordain; if we are lay practitioners who wish to learn the Dharma, we must cultivate the Bodhisattva Path. And since we intend to cultivate the Bodhisattva Path, we must follow—step by step—what is practiced and taught in the Ratnakuṭa Sutra. We cannot invent our own ‘brand’ of practice and cultivate according to our personal ideas; if you do that, you certainly will not attain results. For example, in building the Monastery, there were many construction methods that even the professionals could not devise, yet I was able to point them out. I never studied such things—so how could I explain them? Because I have cultivated the Bodhisattva Path. Because I wish to benefit sentient beings, the Buddhas and Bodhisattvas naturally open my wisdom, enabling me to see what others cannot see.
 
Everyone should understand that learning Buddhism is not merely for personal benefit, as Jigten Sumgon teaches in Gongchig (dgongs gcig, The Single Intention), we should not treat the Buddhas and Bodhisattvas as fortune deities to whom we pray for blessings. The Buddhas and Bodhisattvas guide and lead us, teaching us how to transform from ordinary beings into those capable of transcending birth and death—into Bodhisattvas. Naturally, this requires time; it cannot be accomplished overnight. Therefore, when the guru warns you, you must truly listen; do not assume that Rinpoche scolds out of habit or temperament, every admonition has its basis, it is not a matter of scolding your private affairs. Within the Buddha Dharma, one must first be clear about what one prepares to do. ‘Not abandoning worldly Dharmas’ means that in whatever you do in this world, you remain unmoved by the Eight Winds—you do not contend for fame or profit. You act in accordance with fate, not out of competition for reputation or gain, nor in ways that harm others. Thus, today we must understand these skillful means and allow them to manifest in our actions, for the purpose of benefiting sentient beings.

For instance, when I was building the Monastery, I did not know how to draw; I knew nothing, yet I described many construction techniques. Is Disciple- Lin present? (A disciple replies: Reporting to Rinpoche, Disciple-Lin is not present as he is at the Monastery today.) Then let the other Disciple-Lin speak; he was there in the beginning, before I asked him to leave. (Disciple-Lin replies: When we encountered difficulties with various construction techniques, during the meetings, the architect-disciple would report to Rinpoche, who would immediately tell us what to do. The architect-disciple would then inform the builders, and the head of the builders said that they had not even considered such methods. Afterward, the work proceeded smoothly, including the hoisting of the double-eaved roof. Many of the challenging construction methods were completed smoothly under Rinpoche’s blessings and instructions.) Because this Monastery exists for the sentient beings, not for me personally, nor for the Drikung Kagyu Lineage. For such a pure Monastery can also be seen as a Pure Land; I dare say that even if you walked all over Taiwan, you wouldn’t be able to find such a pure Buddhist Monastery, and yet the number of visitors you invite has decreased! This indicates that you are lazy and overly focused on domestic trips. Miaoli has many famous hot springs that are also domestic destinations; why are there fewer and fewer visitors? Because you think that your friends have all visited and heard about it. When there’s time, you can chat with these monastic disciples and ask whether they have ever heard of such a pure Buddhist Monastery in Taiwan. You live in plenty without appreciating it, and you take it all for granted. 
 
Rinpoche asked the accountant-disciple Shi, ‘How much money does the Monastery have right now?’ (Report: The Monastery still has)I have said before that upon reaching, I will no longer accept offerings for constructing the Monastery; are we short six million NT Dollars?’(Report: Yes.) I’ll pay; starting Monday, close the account because everyone is starting to withhold donations. Do not think that Rinpoche enjoys scolding people. I am constantly calculating how much you can do, rather than whether you have money. Rinpoche instructs the accountant-disciple Shi, ‘After I transfer six million NT Dollars, no one may ever donate to the Monastery unless one makes the donation during a visit to the Monastery.’Because many non-Buddhist donors have contributed to the Monastery, I am very upset, but I cannot identify them. Very early on, I announced that upon reaching, I would close the account; after such a long period, it still has not been reached. I truly admire the patience of all of you disciples; since you will not do it, I will. I will pay. Don’t come crying and saying, ‘Rinpoche, that’s a lot of hardship on you;’ don’t chant slogans, take concrete action. 

Rinpoche instructs the accountant-disciple Shi, ‘after I return from Japan, transfer 6 million NT Dollars into the account and close it, but tell the bank that from next Monday to Sunday, this account will not receive any incoming transfers. I am ruthless. Although my family experienced financial hardship due to political issues, we are not beggars; I only learned on my last visit that my family was very wealthy in the past. 

Buddha Dharma addresses such matters to guide us; do not live under the superstition that it is a mode of teaching that exists only for one’s personal matters. Buddha Dharma exists for all sentient beings. To have the opportunity to help sentient beings, there is extensive preparatory work; therefore, in our daily lives and volunteer work, we must acquire many worldly experiences, including how to manage affairs and conduct ourselves. These methods of managing affairs exist to address the various odd and peculiar ideas and requests of all the believers; if one thinks that learning Buddhism is solely for oneself, one will never progress. I am not encouraging you all to constantly be on your phones or the internet to get information. In fact, at our Buddhist Center and Monastery, one can learn many things that one would not be able to learn elsewhere; the only thing is that none of you keep things in mind, merely thinking that Rinpoche is berating people. If you are willing to incorporate my methods into your daily practice, there will be no problem; however, when everyone is unwilling to listen, there is nothing one can do. 

Sutra: ‘And the Bodhisattva Mahasattva enters Dhyānapāramitā  (Puja teachings index 19)  to unravel through equanimity, and further generates wisdom and expediencies, but is not bound by the heart of great compassion (maitri and karuna).’

The heart of equanimity is of great importance; if one has not uncovered the wisdom of equanimity, one cannot help oneself and the sentient beings because people habitually distinguish very clearly what is good and evil. One is clear about one’s own requirements and arrogance, but is unaware of the matters of the sentient beings. To enter  Dhyānapāramitā  (Puja teachings index 19)  to unravel through equanimity, if one has not attained the wisdom of equanimity through chanding  (Puja teachings index 06), it would be impossible to attain the methods to help sentient beings unravel their vexations. Sentient beings have vexations because they possess hearts without equanimity, which comes from attachment to the self. How does one break attachment to the self? It isn’t through getting rid of ‘me,’ but rather, one’s stubborn fixations and self-serving matters are all attachments to the self; the fear of being scolded is also a form of attachment to the self. Why do one’s hands shake while handing me an incense? Because of attachment to the self. He hopes to do well so he won’t get scolded, and, naturally, his hands shake. When I learned kung fu in the past, I knew very clearly that when one is nervous, the punches one delivers will have no power. Why does one get nervous? If one is afraid of getting hit, then one should not learn kung fu. He is nervous because he is afraid of getting hit. 
 
Rinpoche asked the disciple whose hands were shaking while holding the incense, ‘Have you ever considered leaving? (The disciple shakes his head.) Don’t shake your head, I think you can’t change.’ ‘What are you so nervous about? How old are you?’ (The disciple replies: 26.) Rinpoche asked doctor-disciple-Hsie, ‘Have you ever heard of a twenty-six-year-old with Parkinson’s disease?’ (Report: No, I have not.) Rinpoche asked the disciple whose hands were shaking while holding the incense, ‘You are only 26, how can your hands be shaking? Would you go have Dr. Hsie take a look at you? The national health insurance covers it.’ It’s acceptable to get nervous and shake if you see a beautiful woman, but I am an old man, so what is there to get nervous and shake about?  Rinpoche said to doctor-disciple-Hsie, if he does go to you for a check-up, you should examine him in detail to see if he does have Parkinson’s, or if it’s some other neurological disorder. (Replies: Yes.) Rinpoche spoke to the disciple whose hands were shaking while holding the incense, ‘I have told you to go get a check-up; if you don’t go, I will ask you to leave.’ It’s the first time I’ve seen a twenty-six-year-old’s hands shake while holding things, and when he handed me the Hada, he had to turn around to give it to me; must I accommodate you? (The disciple replies: No.)
 
When one generates the wisdom of equanimity, one enters the state to unravel the vexations of sentient beings (including oneself), and further generates wisdom and expediencies. Those with severe vexations will absolutely not be able to generate wisdom since they cannot see that they possess wisdom, and they do not understand what wisdom is; this person with the shaking hands is someone with severe vexations, and so is the master of ceremonies. He does not have a heart of equanimity, and one cannot blame him since he has not practiced the Six Paramitas; this is a common problem among sentient beings. When one can generate the wisdom of equanimity through chanding (Puja teachings index 06),  wisdom and expediencies will naturally emerge. If one wants to help sentient beings without wisdom, expedient Dharma methods will not emerge. For instance, while building the Monastery, I was able to describe some construction techniques not because I had learned them, but because I saw the builders enduring too much hardship in the process. I thought about how I could offer some advice, and these ideas came to mind. It is not out of fear that they would not do a good job, but the concept is about how to resolve the vexations of sentient beings. If the workman remained stuck and unable to build it, he would be very troubled. 
 
Therefore, to cultivate the Bodhisattva Path, one must understand this process. A disciple came to request the Dharma portrait of Achi Dharma Protector, so I asked her where she would place it. She said on the mandala table at home. I told her that her father had placed a few things on the table, and to go home and ask about them. She could not imagine that Rinpoche would be able to see the mandala table when she came to implore me for the Dharma photo. She did not tell me that they had placed the tools for cleaning the mandala, as well as a potted plant with no blossoms. I pointed out that the plant was not in bloom, so what was the point of placing it on the mandala table? If you place cleaning tools on the mandala table, why don’t you hold on to your brooms and cleaning cloth when you go to sleep? You have absolutely no respect for the Buddhas and Bodhisattvas. Let me ask you all, would you hold onto your brooms and vacuum cleaners when you sleep? I don’t think so! So why do you think that the Buddha can accept having cleaning tools placed in the drawers of the mandala table? Because it’s more convenient for you to do things. From this point, it is evident that this entire household does not believe in the Buddha or karma, is irreverent, and is merely seeking protection. 

Would the Buddhas and Bodhisattvas protect this kind of person? To place a potted plant without blossoms on the mandala table; she did not tell me about this, I saw it myself that they are reluctant to  spend money to buy a new plant. Had I not told you that when I was so impoverished without money to even buy food for myself, I insisted on buying the freshest flowers to offer them in front of the Buddhas and Bodhisattvas? (The assembly replies: Yes.) Is something wrong with your ears or your memories? Rinpoche said to the doctor-disciple Hsie, ‘Here’s another patient for you, she has memory problems.’

Rinpoche says certain things that you think are joking around, but in fact, it isn’t so; these are all problems that occur to all of you–you completely forget the things that are of no benefit to you personally, and yet, instead, these are all useful things to all of you, which are all in the details. If you make a habit of disrespecting your job, I don’t believe you will have any respect for the Buddha Dharma. This time it’s cleaning devices, next time you might put food in there, how ridiculously you learn Buddhism. 

One is not bound by the heart of great compassion (maitri and karuna). This sentence sounds contradictory to you; aren’t we to practice compassion (maitri and karuna)? And yet it states here that one is not bound by the heart of great compassion (maitri and karuna)—the meaning is that one employs compassion (maitri and karuna), but wisdom decides how to do so. Even if you want to help sentient beings, seeing that they are suffering, but if the karmic fruit has matured, there is no way to help; if I see that he will not change, I will not help because helping him will only harm him, in that it will allow him to continue committing evil. We need compassion (maitri and karuna), but behind compassion (maitri and karuna) lies wisdom; the two must function in tandem. If one helps others in an unorderly manner without practicing the Six Paramitas, one will be mistaken without even knowing it. The sutra states that people-pleasers who try to help everyone will also go to hell because of their lack of wisdom. 
 
Wisdom means seeing clearly the whole story and the other party’s karma. When some people come to plead for consciousness-transference, I often act as if I cannot understand them, not because they have no fate, but because they do not have the good fortune to receive consciousness-transference, and even if I help them forcefully, something else might happen, and their relatives will criticize Buddhism, so instead, I don’t do it. For instance, in the past, a disciple wanted to make an offering of 20 million NT Dollars in cash to me, but I kept refusing him because I saw that his father was against him making the offering. His father admitted to being against him, making offerings to me, and his father has passed now. If I had no wisdom and only compassion (maitri and karuna), and thought that by accepting the offering, he would gain good fortune, when his father creates verbal karma by criticizing the guru and Buddha Dharma, wouldn’t things be worse? Therefore, my monastic disciples are forbidden from accepting any offerings because they lack the wisdom to judge whether accepting them could benefit sentient beings; when one accepts without judgment, things can go wrong. 
 
This sentence isn’t telling us not to have compassion (maitri and karuna), which is very important; rather, by speaking in Buddhist terms all day before attaining wisdom, one will unknowingly create verbal karma and think that one speaks beautifully and is a true Buddhist practitioner. For instance, when a disciple says that, as a Buddhist, she does not need anything external, such as jewelry, it is exactly this kind of person who is criticizing me. I have been in the jewelry business for over forty years. Should I throw all my gemstones onto the streets for you to pick up?  I do not wear Buddhist beads on my wrists, and when I go out, no one knows that I am Rinpoche–it isn’t a matter of being low-key, but there is no point in getting entangled with those without fate. One can simply watch and smile as things go by; I will only help those who have fate. If one does not practice the Six Paramitas and only possesses compassion (maitri and karuna) without wisdom, one will be bound by compassion (maitri and karuna), and think that one must help others; otherwise, one has no compassion (maitri and karuna), is that right? 

Some people come to plead for the Phowa Dharma and to be reborn in the Pure Land, but I did not grant them because they do not possess the criteria to go there, and even if I forcefully sent them, they will feel at peace and not practice before death, thinking that all they have to do is wait. And upon death, when they are unable to go to the Pure Land due to the lack of good fortune, they will start scolding within the middle stage, which will cause them to go to hell instead. Sometimes, you think that Rinpoche is cruel, even when the dying person pleads for me to help them go to the Pure Land, I still refuse them. Because I view the matter through wisdom, if Rinpoche were not compassionate, how could I practice the Phowa for others or transfer their consciousness? But one must decide upon the direction through one’s wisdom; just because one cannot help now does not mean one cannot help them in the future. It may be the next life or ten lifetimes later. My longevity prayer, which His Holiness composed for me, writes that I shall exist for a hundred kalpas, and one kalpa is for the earth to be created, develop, decay, and become empty, and for all that to cycle through again. One complete cycle lasts for over ten billion years. Therefore, if you have formed fate with me in this life, there will definitely be a future lifetime in which you will form fate with me again, but I do not know which lifetime, as it depends mainly on whether or not you have the fate and good fortune to see me again. 

Sutra: ‘Observing sentient and equally enters understanding. Expedience, tranquility, and ultimate tranquility are called wisdom. Causing the Buddha’s wisdom not to manifest before one’s presence. This is called the expedience.’
 
This passage does not teach the absence of compassion (maitrī and karuṇā). Rather, it teaches not to be bound by compassion (maitrī and karuṇā) without applying wisdom in one’s actions. Therefore, one observes sentient and equally enters understanding. One uses wisdom to examine in order to help sentient beings, equally enters and unravels that being’s afflictions. It is not to lower one’s head and insist, ‘I am heartfully compassionate (maitrī and karuṇā), so I must help,’ nor to accuse others of lacking compassion (maitrī and karuṇā) because they do not help others or help me. For example, there was once a disciple who clearly committed wrongdoing and then came to implore for help. When the disciple didn’t receive help, he claimed that Rinpoche lacked compassion (maitrī and karuṇā) and left. How could I help him? If someone has broken the law, how can that be remedied? I have constantly exhort you not to be greedy, yet you would not listen. After breaking the law, you then ask to be protected from consequences, to avoid trouble or imprisonment, this is impossible.

The important point today is to understand that the Buddha Dharma is not about casually exercising compassion (maitrī and karuṇā). Compassion (maitrī and karuṇā) must always be supported by wisdom. With wisdom, one sees clearly the causes and conditions of a sentient being’s situation and understands how to provide proper help, giving correct perceptions. If beings can accept it,  they immediately change. If not, then just wait, perhaps until another lifetime. If in this life you have not firmly established rebirth in the Pure Land or attained liberation from birth and death, I have no means to know how many cycles of reincarnation you must undergo. But you may suffer, because each cycle of reincarnation is a suffering. Therefore, learning the Buddha Dharma is not for some superficial concerns; the central aim is liberation from reincarnation. During the time learning to be liberated from the cycle of reincarnation, we do not abandon the responsibilities in different kinds of worldly matters as well. Striking this balance is crucial; it relies on the guru to help you grasp this point. In all actions, you must neither exceed nor transgress the proper bounds, but act within your role and responsibilities, abiding in proper manners and conduct yourselves. When you are able to remain within your proper place, many unexpected calamities will not befall you.

Expedience, tranquility, and ultimate tranquility are called wisdom. The notion of tranquility here does not mean simply sitting in silence without hearing any sound or having nothing around. Tranquility means that your afflictions have stilled and are no longer moving. How does one settle the afflictions so that they do not move? It is through wisdom. From the perspective of Vajrayana, this relies on the Anuttarayoga-Tantra (Highest Yoga Tantra).  In that moment, the afflictions are stilled, unmoved in tranquility. Within tranquility, wisdom naturally arises, because the afflictions normally obscure the light of wisdom. When the energy of the afflictions is stabilized and unmoving, the light of wisdom emerges. Once the light of wisdom appears, it can integrate with the wisdom of the Buddha Dharma. At this point, even if you recite a single mantra can be more effective than others reciting it a million times. Practicing tranquility is not merely sitting quietly and ignoring everything. In Vajrayana, to reach true tranquility, one must practice many methods, including solar plexus and bindus, in order to tranquilize the afflictions. So then wisdom arises, and all judgments or decisions are made within fate, cause, and effect, not out of private interest. 
 
Causing the Buddha’s wisdom not to manifest before one’s presence. This is called the expedience. This phrase may seem paradoxical. Don’t we need the Buddha’s wisdom? But here it is said not to manifest before one’s presence. This is called the expedience.  The reason is that the Buddha’s wisdom is perfectly integrated and complete, and ready to attain the fruition of Buddhahood. There are very few sentient beings who are able to attain the fruition of Buddhahood. If we use the Buddha’s wisdom to help beings, it would be like sending a high-voltage shock into their bodies; they would not be able to bear it. The Buddha’s wisdom exists as ‘substance,’ not as something applied as functions (‘application’). We apply compassionate (maitrī and karuṇā) and expedient wisdom. The substance of Buddha’s wisdom exists, but it is not for someone take out and use it. ‘application’ is different from ‘substance.’ Do you understand?  (A monastic disciple replies: Yes, I understand.) Rinpoche: And? (The monastic disciple replies: Very admirable, very excellent.) Rinpoche: Why is it excellent? (The monastics reply: It is excellent because Rinpoche explained substance and application, substance and application together simultaneously, substance and application separate.) There is no substance and application written in the sutra, but I explain it here. This is a form of wisdom within śūnyatā (Puja Teachings Index 22) as well. I will not elaborate further today, because continuing would overwhelm your brains.
 
Just like Disciple Xie, who is so clever, he even asked whether Disciple Wang could get in on the act. Fortunately, Disciple Xie is retired now; otherwise, given his wife’s personality in the past, she definitely would have given him trouble. Rinpoche asked Disciple Xie: Disciple Wang has a husband. Why are you being so nice to her? Do you think you can override what I say? Since you are treating her so well, and now your wife doesn’t necessarily need your money, could you give your monthly money to Disciple Wang’s husband instead? (Disciple Xie says nothing.) Come on, at least give a little response! (Disciple Xie: I am very grateful to Rinpoche. Rinpoche strikes me awake from my  foolishness.) Please don’t call yourself foolish. If you were foolish, how could you have passed the medical license exam? You are very intelligent. We are the foolish ones; we don’t have any licenses. I only have the license given by the Buddhas and Bodhisattvas. You, intelligent people, have many licenses.
 
You are conceited because you are an expert! You think it would be even better to have another one to assist, right? She has been helping the Buddhist Center for so long, so why act so heartlessly and discharge her? Let me speak for you, okay? This isn’t heartlessness. I myself and the Buddhist Center have trusted Disciple Wang for many years, and yet she didn’t manage the Ｍedical Team properly. Does she feel responsible for me? For the Buddhist Center? And you are defending her? Now, as your guru, I openly tell your wife: your husband and Disciple Wang absolutely have nothing going on (The assembly laughs). I guarantee it. Why do your actions make people misunderstand you? Now I understand why in the past your wife controlled you so strictly, because you constantly did things that gave people the wrong impression, even though you never thought that way yourself. I really admire you. Stop telling me you are foolish; if you were foolish, you wouldn’t have married this wife. Your wife is very clever, so it is because you are not foolish that you married her. Practice the liturgy of Dharma Protector Achi.

After leading the assembly in the practice of the Dharma Protector Achi liturgy and dedication prayer, Rinpoche gave the following teaching:
 
Next Saturday, a puja will be held at the Monastery, from 9:30 a.m. to 11:30 a.m., there will be a half-hour break, and then continuing from 12:00 p.m. to 2:00 p.m. So you may feel a little hungry, but you won’t starve to death. (The assembly replies: Thank you, Rinpoche.) What does that have to do with me? I’m not the one providing the bentos. This time, a total of 1,800 people have registered to attend the puja, and there are still many on the waiting list. How many are waiting? (The responsible disciple replies: Reporting to Rinpoche, there are 58 people on the waiting list.) I can say, perhaps with slight exaggeration, that before the end of this year, it would be impossible for any other monastery in Taiwan to hold a puja with 1,800 attendees. There are many factors involved, but the most important is that the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche has sufficient space to accommodate so many people. In fact, it could hold more than 2,000, but I do not wish to reach 2,000 attendees. Eighteen hundred is enough. If it reached 2,000, traffic and many other matters would become difficult to manage. 

Many people think it should be fine if they miss one puja. Fine—truly fine. It’s just that problems may arise later. I have mentioned before that I am now seventy-nine years old. Even if I were to live another ten years, how many more times would you be able to see me? You can calculate it yourselves. Do not assume that if you miss once, you can make it up later. I can tell you: you cannot make it up. Why? Because this is to treat the Buddha Dharma lightly. The sutras state clearly that there is no valid reason to slight or belittle the Buddha Dharma. If one does so, the karmic retribution, as described in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows, is very bad. You may go home and read it yourselves. It is not that Rinpoche needs you to attend the puja. There are still more than fifty people on the waiting list. I could simply allow everyone to come, couldn’t I? But why do I not permit it? Because this is my principle. If I say 1,800 people, then it is 1,800—no more. Why set the number at 1,800? As mentioned earlier, there are many factors under my consideration: transportation, meals, etc. Strictly speaking, when attending a puja, why worry about eating at all? Yet everyone is afraid of going hungry to death. Were you reborn from the Hungry Ghost Realm? Each person fears that missing one meal will cause something. It won’t!

After the puja of the Green Tara next Saturday, there will be no puja on Sunday; you will be given a day off, because during the New Year period, you have many things to take care of. Then, on the final Sunday of the month, I will perform the Guru Puja. For those who have already registered for taking refuge and whom I have approved, a Refuge Liturgy will also be held. After that, it will be the New Year. And just like that, another year is gone. I do not have many years left, and neither do you. You can continue making efforts not to attend pujas. The Buddha Dharma is accumulated gradually; it is not attained in a single day. Do not think that listening to recordings or reading sutras counts as true practice; it absolutely does not. Do not bring so-called worldly Buddhism into this Buddhist Center of mine. I am a guru who practices authentically and attains true realization, and I teach you through actual practice and authentic realization. I will not allow this thing to occur here. If you do not believe this, then you may leave. 

For Rinpoche, the coming and going of sentient beings is dependent on fates. I do not cling to it. No matter your identity or social status, it is all the same, because I deeply trust in fates. If your fate here has ended, then leave! Do not remain; otherwise, you will suffer as well, isn’t that so? Many people think making money is very important. Yes, earning money is indeed important; without money, daily life is difficult. But here is the issue: without good fortune, even if you earn money, you will not be able to keep it.
 
Therefore, whatever Rinpoche does today, to me, it is all mundane affairs. For example, when I said I would close the account, I would still have to take out six million myself. Why bother? I teach you the Buddha Dharma, and still have to contribute money as well? There is no such foolish guru. So do not come to me with all that sort of irrelevant talk. I am very decisive. I have waited for you for so long, and still the number has not been reached. Fine, I will do it. Even if I did not have the money, I would no longer accept your money for building the Monastery, because you do not have the good fortune for it. You do not want this good fortune! 

I see it quite simply, the number of visitors is decreasing, yet 1,800 people show up for the puja. What does that indicate? Is it that only attending the puja brings benefits? Please do not bully a practitioner this way, alright? I built a pure Monastery so that everyone could come to visit, allowing many sentient beings to form fates with the Buddhas and Bodhisattvas. You do not know how pure that piece of land is, nor how many affairs I cope with every day. The first time they casually threw away dead insects, I scolded them. Now, every day, many insects are collected—more than ten, sometimes over twenty. One can imagine how many sentient beings in this world continue to reincarnate without an end. My monastery exists to liberate all sentient beings. Every day, many insects die; every kind of insect appears. They could die in the forest, yet they die where the staff can see them. Why do they come out? It means that these animals, these insects, know that by dying in this way, they may have the opportunity to have others reciting the Buddha’s name for them and may receive consciousness-transference.
 
Do not look down on this Monastery of mine. So far, there is no monastery in Taiwan that, before construction, performs the Four Fire Offering Liturgies, and after completion, performs the Four Fire Offering Liturgies again. The Four Fire Offering Liturgies: santikarma (Puja Teachings Index 25), vasikarana (Puja Teachings Index 26), paustikakarma (Puja Teachings Index 27), raudrakarman (Puja Teachings Index 28). In Tibet, anyone who wishes to learn how to perform fire offerings must undergo at least five years of retreat. At present, in Taiwan, no one is able to perform fire offerings this way. Such a great piece of land, and yet you have not encouraged your relatives and friends to come and share in some of the good fortunes of the Buddha Dharma. Instead, you think all day about gaining a little more for yourselves. How pitiful!
 
After the Lunar New Year, in the coming Year of the Horse, I will spend much more time in retreat. The time you see me will gradually decrease. By then, even if I want to scold you, there will be no opportunity. I will stop scolding, alright!. You can live your daily lives happily and comfortably. Next year, when I am in retreat, I will no longer scold you, do as you please, and continue on as long as you can. If I feel that you still can not be taught well, I may even close the Buddhist Center and sell this place. Just let go, it is meaningless. You have taken refuge for so long, and yet you place cleaning supplies inside the mandala, and keep flowers there that will not bloom. No one feels anything about it, such disrespect towards the Buddhas and Bodhisattvas, then what am I teaching for? Why am I working so hard? Disciple Shi, if on Monday you do not tell the bank to stop accepting the money, I will make you leave. Do you hear me? (Replies: Yes, I hear you.) Okay, that is all.

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Updated on February 10, 2026