His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – April 5, 2026

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded the ‘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: ‘Furthermore, at the stage of the Vajra mind, one enters understanding with equanimity and abides in supreme stability. This is called expedience.’
 
This passage talks about which aspects of the Bodhisattva’s heart are different from us in the process of his cultivation. To abide in does not mean to stay there and not move, but rather to give rise to this kind of mindset by following fate, for instance, at the stage of the Vajra mind, one enters understanding with equanimity. What is the Vajra mind? The Vajra is something indestructible by anything, a condition of immense power. Those who do not possess the Vajra mind cannot learn Buddhism. One is not born with the Vajra mind, but instead, develops it over a long period of cultivation and training, such that one’s mind to benefit sentient and practice Buddhism remains completely free from even the slightest bit of laxity, and refrains from finding any excuse not to continue. In particular, the Vajra mind is essential for the mind to liberate sentient beings; if a Bodhisattva is without the Vajra mind, he cannot liberate the sentient beings. 
 
To liberate is not simply to enable others to attend pujas, recite Buddhist sutras, perform repentance rites, or seven-day chanting retreats. Instead, one must liberate the being to the nether shore, liberate him from the suffering ocean of samsara; one cannot accomplish this without the Vajra mind because the minds of sentient beings are complex, and their karma is entangling and complicated. 
 
For a guru to help sentient beings, he himself must possess firm faith and understanding about the Buddha Dharma, and be able to employ Buddha Dharma to benefit sentient beings. Therefore, the Vajra mind does not benefit sentient beings for the sake of one’s own fame and benefit, but is generated naturally to give help when sentient beings are suffering and possess fate with him. 

To abide in supreme stability. Supreme does not mean victory, but instead it means incomparably wondrous. One enters understanding with equanimity means that when one benefit sentient beings with the Vajra mind, and to add the phrase at the stage, means that when one enters the state of Śūnyatā (Puja Teachings Index 21), the fate of the Vajra mind is extinguished; when one requires the Vajra mind to benefit sentient beings, it emerges. At the stage of the Vajra mind, one enters understanding with equanimity means that he does not help others based on who they are, or only help particular sentient beings; it is simply because sentient beings need the help of the Buddha Dharma, and when the fate arises, he helps them with equanimity. He enters through—entering and unraveling the ocean of suffering in samsara—and abides in supreme stability. As long as there are still sentient beings yet to be liberated, this Vajra mind remains firmly established in the state of benefiting them. It does not waver due to personal fatigue, nor does it retrogress even when it seems that many beings cannot be liberated. This is called expedience. Expedience is not something casual or arbitrary; it is an expedient Dharma method. In the Buddha Dharma, there are various Dharma methods. If one believes that only a certain Dharma method can liberate beings, and that other methods cannot, then that is not  expedience. Expedience is to provide help in accordance with the  fate of sentient beings.

To follow fate does not mean to live life according to  one’s own fate, but instead it means to follow the fate of sentient beings; when his fate is sufficient one helps them. When fate is insufficient, one helps them find fate. For instance, a disciple who left me—and whose mother had also left the Buddhist Center—came to request help after his mother passed away. But he is not a disciple—how can I help transfer her consciousness? He left because I could not satisfy his desires, though I do not even know what those desires were. Therefore, in order to create the conditions for him to seek consciousness-transference for his mother, I employed expedient means. I wanted him to develop respect for the Buddha Dharma and for the Three Jewels, so I instructed him to prostrate three times to my monastic disciples. The monastics were all startled—why was he suddenly prostrating to them? The point was this: a disciple who has left has no criteria to prostrate to me. What does that mean? It means that he does not believe in the guru. Why did I not accept his offering? Because he is not qualified. I would not even allow him to make prostrations to me. Many people think that simply paying respect to Rinpoche is enough—but I will avoid it; you will not even be able to find me. However, in order to create this condition for him, to bring forth a sense of humility, I had him prostrate to the monastics. It is not that by prostrating he would immediately gain good fortune, but at the very least, it would arouse in him a sense of respect for the Three Jewels. And for what purpose? Simply to tell him where he could obtain a copy of the Kṣitigarbha Sūtra. Many people think that obtaining a Buddhist sutras is very easy—that as long as you have money, you can buy one. But he did not even know how. Without the necessary affinity, even if a sutra is placed right in front of you, you will not be able to see it. Yet no one believes this!

Rinpoche creates virtuous fate for you, and that is why I berate you all day long, everyday. You all possess meager good fortunes and insufficient fate. Therefore, it is Rinpoche’s job to help you with these matters everyday. Each day, Rinpoche practices the Dharma in hope to help those disciples who want to learn and practice Buddhism lessen their obstacles. Many people feel nothing, but this time when they entered the retreat, they realized that this is true.  
 
According to my standards, these thirty people do not possess the criteria to enter retreat, nor do they qualify according to Drikung Kagyu standards; this includes the two male monastics. Because none of them respect the guru. The two of them are steeped in the idea that they are practicing Buddhism. In any Dharma texts, the final stages are all about completely offering all to the guru, isn’t it so? Those of you who have practiced the Mandala Offering, raise your hands. (Some disciples raised their hands.) Doesn’t the Dharma text for Mandala  Offerings speak of offering everything to the guru, and the lineage gurus? (The disciples reply: Yes.) Am I a lineage guru?  (The disciples reply: Yes.) Although I am not dead, I still count! But these two do not act so. Rinpoche practices everyday with every thought dedicated to the sentient beings, and hopes that all of my refuge disciples can practice Buddhism sincerely and diligently; as long as my disciples are learning Buddhism, I shall help them by lessening their obstacles. 
 
This time, when they entered retreat, there should have been many obstacles, and that is why Rinpoche practiced some Dharma beforehand, and only after performing these Dharams did they enter retreat. Upon entering the retreat, something occurred that none of them told me about; only the head of security at the monastery came to report the matter to me. On Thursday, during the meeting, he had a terrified look on his face. He spoke to me very cautiously, because I had taught him kungfu before and he calls me “Master.” He said, ‘Master, that day…’I asked, ‘What is it? You couldn’t possibly have encountered ghosts.’He replied, ‘That day, while we were outside the retreat center, we kept hearing the sound of you reciting mantras, and we also smelled a very fragrant aroma.’ It was not just him—everyone there sensed it. Among the thirty disciples in retreat, not a single one took the initiative to tell me. Why? Because they thought they had achieved it through their own practice.

Why did they hear my voice reciting the mantras? Because in retreat, I must protect them. Among the thirty people, there were the old and the dying, but all of them emerged safe and sound; whether or not they succeeded in their practices I do not know, but at the very least they came out safe and sound. Yesterday, I asked the monastic disciples: Did you enter a retreat when learning Buddhism in the past? He said,‘No, because if we did we would have gone mad.’Do you know why? Because you do not have the guru to protect you. And you thought you were practicing on your own? Without my protection, you two would go mad immediately, don’t you believe me? Do you want to try? I need not tell the yidam, it would be sufficient as long as I leave you out of my thoughts. 
 
I am not telling this story to show how capable I am, but simply to tell you that the teachings from the sutras can definitely be accomplished if you follow the guru’s  instructions. This security guard at the Monastery has not learned Buddhism, has not taken refuge, and does not follow a vegetarian diet. He is only responsible for protecting the Monastery, yet he was the one who took the initiative to tell me. On the other hand, among the thirty disciples in retreat, not a single one spoke up. Did anyone hear it? Almost everyone did. While they were continuously reciting, they heard a man’s voice reciting mantras beside them, and they thought that Dharma protectors had come to help them. In fact, because my vow power can encompass certain circumstances, what they heard was the sound of mantra recitation—but in reality, it was the manifestation of my vow power. My vow power is this: as long as my refuge disciples are willing to practice, I will reduce their obstacles. In other words, I will protect them. But if you do not practice, I will not protect you, because it has nothing to do with my vow powers. You will be protected to the extent that you practice. If you recite one mantra of the Great Six-Syllable mantra, I will protect you for that one mantra. If you complete one session of Dharma protector practice, I will protect you for that one session.However, if you have even the slightest incorrect view toward the guru, that protection will be gone.

It was made very clear at the time of taking refuge: if you become angry with your guru or argue with your guru, the blessings will be gone. You have never really understood what blessings are—now you know. Without my protection, it would have been impossible for those thirty people to complete their retreat so smoothly—no diarrhea, no colds, and no problems sleeping. They ate well and slept well; some even slept until eight or nine in the morning. What kind of practice is that? As long as a guru generates vow power for the sake of sentient beings, the Buddhas and Bodhisattvas will fulfill those vows.
 
Do not think that by taking refuge under Rinpoche, Rinpoche is very strict, and scolds and controls you constantly. Why should I do these things? If you do not practice, my vows will not reach you. I have never made vows to grant promotion or wealth to those who do not practice, nor have I made vows to help them marry a good husband or a good wife. So of course, such requests cannot be fulfilled. As long as you are willing to learn Buddhism and to practice, and you are in accord with the guru’s vows, your worldly matters will naturally be resolved little by little. But instead, you constantly hope that the guru will fulfill your worldly desires. For example, yesterday a disciple came and said he had suddenly fallen ill, going on at length about it. He has taken refuge for more than ten years, yet I had never even seen him before. I saved his life, and he wanted to make an offering to me—but I did not accept it.I told him, ‘Your daughter has reminded you to put some effort into learning Buddhism, but you have never done so.’

So, back to that person who came to plead for the Kṣitigarbha Sutra but who did not believe in the Buddha and Bodhisattva. Kṣitigarbha Bodhisattva made it very clear: those who disrespect the Three Jewels will fall into hell. After taking refuge, some people feel that the guru or the Three Jewels have not fulfilled their expectations, and so they leave. Of course, you are free to leave—you come freely, and you may leave freely. But before leaving, you should at least tell the guru, ‘Guru, I withdraw my refuge.’Yet none of you say this; instead, it is as if you have become enemies with me. In what way have I ever harmed you? Whenever you have difficulties, Rinpoche has done everything possible to help you, whether in worldly matters or in extra-mundane matters. Therefore, if you truly wish to benefit from learning Buddhism, you must genuinely listen and follow the instructions.
 
The other day in my retreat, I re-read the Hejvajra Dharma text I used in my 2007 retreat, and compared it with the one I have now, most of its contents are incorrect, but in 2007 I retreated and attained achievement; the mantra was wrong, the pronunciation was  wrong, everything was wrong. I only believe in my guru, and since the guru transmitted the Dharma to me, then it must be right, and that’s how I attained achievement. Therefore, the guru transmitted so many Dharmas to me later on; perhaps the guru was trying me by giving me something wrong to see what would happen. This is why in Vajrayana it is stated very clearly that the words of the guru are all correct because you do not know what method he will employ on you. In the past, the Khempo often told the Dharma Affairs Group members, only what Rinpoche says count; it’s never up to what the Khempo says or what the Dharma Affairs Group members say. Rinpoche spoke to one of the Dharma Affairs Group members, ‘One more time, and I will ask you to leave.’
 
Why did the Khempo remind them this way? Because the Dharma is not fixed. Even if a liturgy is normally performed in a certain way, I may suddenly choose not to follow that liturgy, or I may remove certain items—how would you know the underlying connections? This is why Śhakyamuni Buddha spoke of the Vajra mind in the sutras, because liberating sentient beings is extremely difficult. Everyone thinks of themselves and wants to gain more for themselves. But you truly do not understand—without the guru, and without the blessings and protection of the Buddhas and Bodhisattvas, you will not be able to continue your practice. In this evil era of the Five Turbidities, in the Degenerate Dharma age, demonic influences are rampant. Before the Lunar New Year, when I was performing the Dharma, I already told you that this year would be very chaotic. Is it chaotic? (The assembly replies:Yes.) I also told you not to ‘speculate,’ yet you did not even understand what I meant—I was telling you not to speculate in the stock market. There was even someone foolish enough to ask, ‘Speculate in what?’ (The assembly laughs.) Why am I so foolish as to accept so many foolish disciples? You can see how the stock market rises and falls so rapidly—how could you possibly compete with them? It is not that buying stocks is inherently wrong, but at present, this is not a market that you are in control of. Of course, some people will make money, but very few.

Sutra: ‘To hold the the Samyaksmṛti (correct mindfulness), and prevent the mind from becoming scattered. This is wisdom.’

All thoughts dedicated towards liberating sentient beings from life and death can be called Samyaksmṛti (correct mindfulness). In the Eight Fold Path, every Samyak (correctness) needs to be explained. But, from my point of view through practice, Samyaksmṛti (correct mindfulness) means that every thought is dedicated to paying back the graces of the Buddhas, Bodhisattvas, and  gurus, and benefiting the sentient beings; only this can be called Samyaksmṛti (correct mindfulness). To liberate sentient beings means to help them practice Buddhism and enable them to relive themselves from life and death in this life. Now that Rinpoche has attained the Annutarayoga-tantra (Highest Yoga Tantra)  in practice; when I began learning Tibetan Vajrayana Dharma, many people spoke foully of Tibetan Vajrayana Dharma, how can one attain Buddhahood in this very body, I did not listen to any of it. But, gradually, I am able to see how it can be accomplished. 
 
What is meant by attaining Buddhahood in this very body does not mean that I transform into another Buddha. Rather, it means that my mind itself enters the state of a Buddha. It does not mean that I have already become a Buddha—if I had, I would have already entered nirvāṇa. The point is that the Tantric path—the Vajrayana—guides us continuously from the state of an ordinary human being along the path toward Buddhahood. In one sense, this path is easy to walk, yet in another sense, it is very difficult, because you create many obstacles for yourself. If I were not a lay practitioner, I would not understand the issues faced by laypeople. But I am a lay practitioner, so I understand very clearly. All of you have been married, have children, careers, and physical issues—so why is it that I have been able to overcome every one of these obstacles?

It is not simply because my mind is resolute, but the most important thing is that I have one hundred percent faith in my guru, and never have any doubts. And you? Yesterday a disciple came to plead for the Dharma, but in a few sentences I could tell that he did not make prior preparations to arrange his time to practice the Dharma upon receiving it. When His Holiness instructed me to enter retreat, he never told me what to do ahead of time. This time, when I led thirty people into retreat, I only told them how many sessions to practice each day, and yet how long each session lasted was up to them. Along the same lines, due to the fact that everyone’s physical condition and life experiences are different, it would be difficult to forcefully regulate everyone; but within your capacity and reasonable bounds, you must make proper arrangements ahead of time. 

I also told everyone that I once in a half way during a retreat, His Holiness told me to come out because he wanted to transmit the Mahamudra to me. I reported to the His Holiness that I was not yet ready, I needed to recite the Hundred-Syllable Mantra one hundred thousand times before I would dare to receive the Dharma transmission. All of you think you are ready, but when I ask, none of you actually are. Each of you is gambling that you will be able to accomplish it. Why do I insist on reciting the Hundred-Syllable Mantra one hundred thousand times? Humility! Each of you is more haughty than one another—so what should be done?  The Ratnakuta Sutra makes it very clear: being haughty and arrogant, there is no merit at all. If even in imploring the Dharma one is so haughty, how can one possibly attain the Dharma? Without humility, it is very easy to cultivate toward the path of haughty and arrogant. Once one practices toward haughty and arrogant, if one has good fortune, one may become an asura; if one lacks good fortune, one may become a mighty ghost king. Rinpoche does not wish for my disciples to fall into either of these realms. 

Therefore, I constantly taught you to be humble, especially when you meet your guru, you must be humble. Never regard the guru as a human. I have said this before: if you see the guru as a human being, you will only receive the blessings of a human; if you see the guru as a Bodhisattva, you will naturally receive the blessings of a Bodhisattva; if you see the guru as a Buddha, you will naturally receive the blessings of a Buddha. Why? Because all phenomena are created by the mind, and there is no fixed Dharma. If you regard the guru as a human being, then naturally you will only receive the blessings of a human. What is meant here by wisdom is not that, because of such circumstances, a person becomes clever or powerful. Rather, it means that one has already understood the arising and cessation of all phenomena, how the fate is generated and passes away. Only then can one know how to help all kinds of different sentient beings.
 
One must remain mindful at every moment without distraction. The moment the thought becomes scattered, all merit is scattered along with it. Why is retreat necessary? Because in everyday life, you are accustomed to distraction. Only during retreat do you see how scattered your mind truly is, and only then can you train yourself to reduce this distraction. Without reducing distraction, it is impossible to develop wisdom. These thirty people in retreat felt, during the first one or two days, that they had many thoughts; that is precisely a distraction. In our daily lives, every second passes in exactly this way.

Why do we go into retreat? Because only in retreat can one examine onerself. Before they entered the retreat, I already told them: after just a few days of retreat, you will not become a different person when you come out. It simply gives you the opportunity to quiet down and clearly see yourself when being alone. Because at the moment of death, before and after the final breath, you are alone. No matter how many people are around you, no matter how doctors try to save you, at that moment, you are alone. If you are usually accustomed to a scattered mind, then at that very instant, your mind will also be scattered, and it is very easy to fall into the Six Realms of reincarantion. While we are alive, we must practice, we must correct ourselves, and we must reduce the scatteredness of our minds. When we pass away, the chances of falling into the Six Realms will be much lower.

Why do I repeatedly tell you to respect the guru? Because at the very moment after your final breath, the one who truly comes to save you is your guru. But if your mind is scattered, and in daily life you do not respect the guru, do not trust the guru, and harbor doubts about the guru, then even if you see the guru, it will be as if you have not seen him. You might think, ‘Then I’ll wait for Amitabha Buddha!’But you won’t be able to wait for his arrival. Or, ‘I’ve recited the Great Six-Syllable Mantra many times; Bodhisattva Avalokiteshvara should come! ’But he will not come. Why? For example, when I recite mantras, your bodies may feel warmth. But when you recite them yourselves, do you feel that same warmth in body? (Replies: No.) Of course, if you don’t turn on the air conditioner, you may sweat because of the heat of the weather, but that is not the kind of warmth that arises from within. Why is it not there? Because the yidam does not attain with you. And why is there no resonance? Because you lack compassionate (maitrī and karuṇā) heart, you do not trust the guru, and you think you are practicing on your own. At the certain stage of practice, when we enter retreat, the first prayer we make each day is to implore the guru to bless us today.’ Whatever merit is generated through that day’s practice is then offered to the guru; it is not kept for oneself.

Therefore, if the bad habits of these two monastic disciples cannot be corrected, I suggest you not to continue going into retreat, as you will not be able to sustain it. In my experience, without a guru, it is impossible to do a retreat. Do not think that you are practicing on your own, or that your good fortunes have come so that you can now cultivate. Who gave you those good fortunes? Do you really think that simply reciting a few sutras by yourselves brings good fortune?
 
Sutra: ‘In the past, he made the vow to enter equal understanding, thereby maturing sentient beings and abiding them by supreme stability. This is called expedience.’
 
When he practiced the Bodhisattva Path in past lives, he entered equal understanding, that is, he cultivated the Wisdom of the Equal Self-Nature. He equally entered the gate that unraveled reincarnation . Thereby maturing sentient beings and abiding them by supreme stability means that, through entering this equal understanding, and not merely in this lifetime but cultivated life after life in the past, he is able to bring all sentient beings to maturity and abiding them by supreme stability. What does it mean to mature all sentient beings? It is like this retreat: I enable them to be capable of doing a retreat. None of you realizes that without a guru, you cannot truly do a retreat. Everyone thinks that as long as they shut themselves in and recite inside, that is it. But ask yourselves, if I were not leading you, and you chose to stay at home, how many days could you last? Three days; by the fourth day, you would start to get crazy. This time, I did not collect your phones. Why? Let everyone answer with their conscience. (The assembly laughs.) I also do not know whether anyone used them, since I did not install any device to detect signals. Without the support and blessings of the guru, retreat is very difficult. The human mind is like a monkey, restless and extremely scattered. Do not assume that you are not distracted or that your thoughts have decreased.
 
Let me give you an experiment: choose a day, and from the moment you wake up, aside from washing your face and eating, do nothing else. Observe your mind. Do not assume that you are already practicing. Without the protection of the guru, practice cannot be sustained. The guru continuously creates opportunities for you to advance further in your cultivation, but what is your attitude toward the guru? In this lifetime, my first task is to repay the debts I owe from countless past lives. The second is to help those beings who have a fate with me, so that in this very life they may be liberated from birth and death and leave the reincarnation’s sea of suffering. Therefore, do not expect me to speak pleasant words to you. If you are waiting for a Rinpoche who will praise and indulge you, then keep waiting! You will not find it in me, not even in my next life, because I am not that kind of practitioner.

Sutra: ‘Toward all sentient beings, contemplate that there is no real self. This is called wisdom.’
 
We must teach all sentient beings, including ourselves as Bodhisattvas, to understand that the thought of the real self does not truly exist. This ‘self’ is false. But what is the definition of true and false? I often give this example: if your name were taken away today, and all your identification documents were removed, who would you be? How did this ‘I’ come into being? Your parents gave you a name; the government gave you an ID number; at work, you have a work ID; at school, a graduation certificate. This‘self’of you is constructed from all these things. If all of them were taken away, who would you be? Just a skeleton covered with skin, containing flesh, blood, and internal organs. One day, the skin will decay; the organs will deteriorate. There is no real ‘self’ there. The ‘self’ of this lifetime is brought about by karma; it is not a true self; it is entirely illusory. Even if in this life you have gone through many experiences, made great efforts, gained much, and lost much—all of it arises from your fates and karma. When these fates and karma are exhausted, this ‘self’ disappears, and another ‘self’ arises again.

Therefore, if your thoughts are centered on ‘my own existence is important,’ it is impossible to learn to open up wisdom, because your ‘attachment to the self’ is too strong. For example, when I keep telling you not to think that you are practicing, thinking ‘I am practicing’ is itself an attachment to the self. ‘I hope to improve more, to understand more, I hope…’—this is the ‘self.’ When I go into retreat, I never think about what I will achieve. My guru instructed me to do a retreat, so I did a retreat. This time, before entering his own retreat, His Holiness instructed me to practice a particular yidam. In fact, I had practiced this yidam long ago, but since he instructed me again, I practiced it again because I had promised him. I could have practiced something else. His Holiness is in Bhutan, so far away; how could he know what I am doing? But if every day you are thinking about your own feelings, your gains and losses, your reputation, and so on, then what is originally a false ‘self’ becomes a real ‘self’. For the sake of this supposedly real ‘self,’ you keep chasing after these experiences, and the one who suffers is yourself. If a Bodhisattva does not teach all sentient beings to realize what this false ‘self’ is, then that Bodhisattva cannot be called a Bodhisattva, nor is it the Buddha Dharma.
 
Sutra: ‘Think of those roots of virtue as nothing to be attained. This is called expedience.’
 
Think of those roots of virtue as nothing to be attained. Aren’t the roots of virtue something that can be seen or attained? Why does it say here that nothing is attained? Because when Bodhisattvas cultivate any roots of virtue, they are done for the sake of sentient beings, not for themselves. For example, disciples in this retreat cultivate some roots of virtue for themselves so that they may practice better in their next life. One monastic disciple especially likes this idea. But if that were the case, then all the Buddhas and Bodhisattvas would not need to practice at all. Before attaining the state of a Dharmakaya Bodhisattva, all the roots of virtue cultivated by Bodhisattvas are practiced for the benefit of sentient beings, not for themselves.

For example, something happened recently. Yesterday, while I was having a meal at my new restaurant, a woman came in. It turned out she goes to my Monastery every month. The scenery of my Monastery is not spectacular; you have to travel quite a distance to get there. So what made her go? After she had gone once or twice, a friend took her to a fortune-teller. The fortune-teller told her, ‘You are surrounded by golden light. The place you often go to has a great practitioner who will protect you. Don’t go anywhere else.’ She thought about it and realized that the only place she went to was the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche. Why is there protection? Because it is my vow power. Whoever visits my Monastery, or has made offerings to it, I will protect their practice. Why do I ask you to bring your friends? It’s not because I need money. My Monastery could stop receiving funds now; I’ve calculated that it could last ten years. Don’t be so worldly and calculating. If a friend asks how much to give, just tell them to decide for themselves. Never say, ‘I give 2,000.’ I do have disciples like that. But the amount the person wishes to make offerings is none of your business. The story I just mentioned was told by her herself; I didn’t even know her. We often speak of belief, vows and actions belief, vows, and actions. What should you believe in? Not yourself, how capable or impressive you are, but in all the teachings of the Buddhas and Bodhisattvas, in all Buddha Dharma, trusting that any sentient being can one day accomplish them, just be patient. What should you vow? To learn the vows of the Buddhas and Bodhisattvas—to help sentient beings.  And actions mean to take things into practice, to actually carry them out.
 
Why build a Monastery? It is because after building it, I will become more famous or gain more believers. It is because this Buddhist Center is located within a community where many conditions and situations are beyond my control, since everything is according to the law of fate. But within the Monastery, I can, to some extent, guide the overall environment and its atmosphere, making the practice there different from other places. Naturally, my vow power, along with the field and vow power of the Buddhas and Bodhisattvas, will be present in that place. Therefore, I advise my refuge disciples to bring their friends there, but do not keep telling them how much money to donate. That is not the point, and you yourselves are also like this. Have I ever told you how much money you should give?
 
Rinpoche asked, ‘How much money did I return yesterday?’  (The monastic disciple replies:1.2 million.) He now has very sharp eyes; he can tell the amount at a glance. (The assembly laughs.) Did you study accounting, or work in a bank? (The monastic disciple replies:I tried to estimate it by observing the thickness.) From this point, you can tell your relatives and friends: Rinpoche is not for money; yesterday afternoon alone, he returned 1.2 million.
 
Recently, a certain contractor did poor work, and I noticed it. Disciple Lin and Disciple Wei didn’t even realize what was wrong. The contractor admitted the work was not done properly and said they lacked funds. I said, ‘That’s alright, I’ll pay. Just fix it properly for me.’ When I say I will pay, it means an amount in the six figures or more. I could also choose not to pay and let the Foundation handle it. So I ask all of you: never hold the idea that learning Buddhism requires spending money. Like the disciple who came yesterday and said he was ill, I gave him a nectar pill so he would not die, and he tried to make an offering with money. I refused. I said, ‘You haven’t even sold your house to make an offering, do you think your life is worth so little?’ I would not accept it. Everyone thinks that by offering something to Rinpoche, Rinpoche will be happy, but I do not feel happy about it. I have had money before; I have done business before. So what is taught in the sutras can indeed be realized, and it can definitely be accomplished. As long as you follow the methods step by step, steadily and diligently, one day you will achieve it. I cannot guarantee it will be in this lifetime, but in some lifetime, it will certainly be accomplished. What matters is that you do not lose heart and do not give up.

In the Sutra of Upasaka, it is explained very clearly. An upasaka is a lay male practitioner. Shakyamuni Buddha made it clear that an upasaka refers to a man, and an upasika refers to a woman. Like monastics, both can practice the Bodhisattva Path, but it is easier for monastics. This is because, as laypeople, we are entangled in negative karma. You may say, ‘How am I entangled in negative karma? I haven’t done anything bad.’You have! The Ratnakuta Sutra states it very clearly: one’s family members are like jailers, so isn’t that itself a form of karma?

You work very hard every day to earn money for your family, this is not to say that you should give up your family. Rather, Shakyamuni Buddha taught that laypeople can also practice the Bodhisattva Path just like monastics, but for lay practitioners, it is more demanding. This difficulty is not physical; it is a matter of mental effort. You must push your mind harder and not let yourself off easily, because you are entangled in negative karma. If we were not entangled in negative karma, we would have already shaved our heads and become monastics. So why are we still living as laypeople? Because there are many worldly ties we have not yet repaid, we owe too much to too many beings. But owing is not a problem. The more we owe, the happier I am. Why? Because it means there is an opportunity to repay. In the process of repaying, we can also accumulate the necessary resources for practice. Therefore, practicing as a layperson is not what you think: burning a stick of incense, making a few prostrations, or reciting a sutra is not what so-called cultivation. That only makes you a believer. 

From my perspective as a lay guru, when I first started, I was also like this. But gradually I came to see that this way only makes one a mere believer. There is no way to reach the contents that are stated in the Buddhist sutras.  Does it conflict with my daily life? Not at all. It is only you conflict with yourself. I would like to advise everyone; if you are willing to practice and learn, proceed it step by step and don’t rush, it will certainly change your karma. Because I cannot change your karma, not even Shakyamuni Buddha can change your karma. It is one who must change it oneself. However, Shakyamuni Buddha knew how to change it, therefore, he passed it down. We have learned it, and we also see that we have changed. We pass on our experience of practice and the methods of cultivation to you, you must listen and follow them, do not alter the methods. Because with the lack of experience in practice, on what basis can one modify a method that comes from those with experience? It equals to when His Holiness transmits the Dharma to me, I can say: His Holiness, I don’t want to do it this way; do I do it that way instead? You all like such way. When Rinpoche transmits it, one doesn’t do it; or one use another way to do it. Therefore, it is impossible to enter the vast sea of merit of Rinpoche.
 
The vast sea of merit of mine is not my own. I am together with the whole lineage gurus, and I am also together with all the yidams. The Dharma text states very clearly; even if we cultivate just a single drop of merit, we can enter the vast sea of merit of the yidam and be united with it. Cultivate one single drop of water of merit; it takes one’s  entire lifetime to accumulate one single drop. Do not assume that by reciting many times you have gained a great deal. One must rely on the blessings and protection of the guru, so then we are able to continue progressing in the Buddha Dharma. This is how I have practiced and achieved in this lifetime. I do not have other gurus, nor do I go searching here and there. Whether someone is famous is their own matter. I would not go to see someone simply because they are famous. His fame is from his cultivation; if I were to see them, they would not transfer their power to me. Why waste the money? Therefore, what the sutras said, we must listen and take it to heart.

Sutra:‘Futhermore, thinking the state of no root and no attachment; it is wisdom.’
 
‘Thinking the state of no root’No root  does not mean having no virtuous roots or no evil roots. The meaning is that some people who are not being great evil nor being great virtuous.  In addition to that some people practice the arhats, and when they attain the fourth fruit, all the root capacity and six roots are all being stopped. And no attachments; this means that onehas no heart dwell within any Dharma method. It is wisdom, the meaning is that this Bodhisattva should has already attained Śūnyatā(Puja Teachings Index 21); If he is within the Śūnyatā(Puja Teachings Index 21), no affliction will arise, unless there are sentient beings imploring him, and unless, it is related to his vow power, then his heart will move.

Sutra: ‘Furthermore, in the Buddha-Land, one enters the explanation in equality, and let the moment be pure. This is called expedience. ’
 
Buddha-Land has two definitions. One definition refers to the Pure Land of the Buddha; the other definition refers to a Buddhist monastery with authentic Dharma.Entering explanation in equality; it means entering with the heart of equality. And let the moment be pure. For example, many people come to the Glorious Jewel Buddhist Monastery, they smelled my fragrance of precepts and immediately feel the afflictions lessen, and come to rest. This is purness. This has to do with the vow power of the guru’s cultivation. The ordinary perfume you smell is not pure. Smelling perfume might got nerves sickness. Many perfumes contain substances derived from animal excreta; therefore, once I understood it, I stopped using them. In the past I used aftershave, but now I don’t. The meaning of this this sentence is when we are at any Buddha-Land, do not distinguish which Buddha is this, and whether the merit is greater than the other Buddha. When we go to any Buddhist monastery, do not think that ‘this Buddhist monastery is especially solemn’, don’t think about these. Simply know that it is a pure Buddhist monastery and it will be fine. Do not think that I have been there before, and it seems that it wasn’t as solemn as here, or that the previous one is more solemn than this. 

Pure land of Buddha is from the vow power of this Buddha and will create a Buddha-Land. For example, the vow power of Amitabha is the Forty-Eight Vows, therefore, it creates the Western World of Utmost Bliss. For example, the vow power of An Immovable Tathagata gives rise to the Pure Land of East; it forms in accordance with the vow power of the Buddha. It is not that which Buddha-Land is better than which Buddha-Land. It is wrong if one holds such a view. For instance, I want to cultivate to reach the land of Amitabha, it does not mean that Amitabha is the greatest Buddha-Land  in the entire universe. It is because your vow power meet the vow power of Amitabha, therefore, you go there. But inside one’s heart, don’t think that others cultivate Avatamsaka, cultivating Avatamsaka is impossible to go to the pure land. Who said so? The Avatamsaka Sutra states about going to the pure land. Therefore, we need equality; heart of equality is not to distinguish, to compare high or low, good or bad, as long as he gains a  fruition level, he must be no different from the merit of Buddhas and Bodhisattvas. It is just his vow is different.  

For example, the vow power of Bodhisattva Manjushri is to help sentient beings open the wisdom, and it is not to give. Many people think that by prostrating to Bodhisattva Manjushri, and he will just grant wisdom to me. It can work; when you start to cultivate the Path of Bodhisattva, he doesn’t give it to you, rather, the light of his wisdom merges with the light of your own. If you do not practice, then even if the light of Bodhisattva Manjushri’s  wisdom shines upon you, it will be of no use. Do not assume that by merely praying, he will bestow wisdom upon you. Similarly, Bodhisattva Avolokiteshvara’s vows are centered on compassion(maitrī and karuṇā). Whichever yidam you practice, each has its own vows. When that vow aligns with your own aspiration, then you come into resonance.

For example, in the Guru Yoga of The Four Extraordinary Foundations of Vajrayana Ngondro, why is it that I am often unwilling to transmit it to many disciples? If you do not respect the guru, yet think that by reciting it you will become in attainment with me, that is a misunderstanding. What does ‘in attainment’mean? It means that whatever method the guru practices, you also practice. Reciting the Guru Yoga merely gives you the opportunity — the chance — for the guru to transmit that method to you. It does not mean that the guru is in attainment with you in the sense that you must dream of me every night or see me wherever you go. Please, do not do it that way — it would only trouble me. Let me make this clear: so called ‘attainment’ means that you sincerely wish to learn the Dharma methods the guru practices. A guru may hold many Dharma methods; if you continue to recite with perseverance and have complete, wholehearted surrender to the guru, then the methods the guru practices will naturally be transmitted to you, and you will be able to cultivate them. However, if you harbor even the slightest incorrect thought toward the guru, then no matter how much you recite this practice, it will be of no use. I must remind all of you again: do not assume that you are truly practicing, alright? 
 
From a scientific perspective, we are just an extremely small part of the vast Buddha Realms — so small that we are like minute particles, too tiny even to be seen under a microscope. What we can do now is to gather these particles, so to speak, forming an atom, and then bring them together to generate a force that can help sentient beings. Therefore, do not exaggerate by claiming that you are truly practicing. Therefore ‘with roots’ and ‘without roots’ is meant to remind you not to overstate yourself. Practice is something we ought to do. Why is it necessary? Because we have suffered for countless lifetimes, continually undergoing hardship. We hope that in this lifetime, through practice, we can free ourselves from the suffering of samsara — the suffering of birth, aging, sickness, and death. But liberation does not come from slogans, nor from merely listening to the Dharma or receiving a blessing from Rinpoche. If it were that easy, why would I go into retreat? I have already undertaken retreat many times, and I will soon enter retreat again.
 
I have said a great deal today, but the key point is that Buddha Dharma is something everyone can learn and practice. What is the essential method? It is that the guru helps you. It is not that merely knowing how to read the words brings you the Buddha Dharma. It is not that chanting mantras every day brings you the Buddha Dharma. It is not that making prostrations every day brings you the Buddha Dharma, everything depends on the mind, that is why the teachings speak so much about the mind. It does not mean that a Bodhisattva has many different minds in a literal sense. Rather, according to the differing fates of sentient beings, the Bodhisattva employs the appropriate mind to help them. The Bodhisattva’s self-nature is pure, his mind arises in accordance with the fate of sentient beings. From that pure self-nature, the Bodhisattva does not act for personal existence or self-benefit, nor does he practice any method for his own sake. He simply responds to what sentient beings require of him.
 
Many people believe that Bodhisattva Avalokiteshvara relieves suffering and responds to cries for help. To put it plainly, it is not worldly suffering that he rescues, but the suffering of samsara. When you are ill, at your most painful moment, if you call upon Bodhisattva Avalokiteshvara and pray not to remain in the cycle of rebirth and not to fall into the Three Evil Realms, there is a chance of being helped. Right now, you have not yet reached that level of suffering. But consider this: when you are lying in a hospital bed, you may not even have the strength to recite. That is why you must train yourself while you are still alive — to recite and to form the habit of calling upon Bodhisattva Avalokiteshvara. If you do not call upon Bodhisattva Avalokiteshvara, then call upon Rinchen Dorjee Rinpoche — all right?  (The assembly replies: Yes.)
 
Do not think that Rinpoche is getting old, that his hearing is failing, and that he won’t hear. I’ll still hear you!During this retreat, with thirty people in the retreat center, Rinpoche constantly keeps them in mind, protecting them. Even the security staff could hear me chanting the mantra, yet the monastic disciple said he did not hear it. This shows that your mind is not with the guru — that is why you did not hear. Many of those in retreat did hear it, did they not?  (The retreat deciples reply in unison: Yes.) Those who heard truly respect the guru.hey understand that being able to enter retreat this time is due to the guru’s help, not their own merit alone. For your retreat, Rinpoche has to prepare many, many things. Do you think it is so easy? You sleep on mattresses imported from Japan and use blankets from Japan. Our retreat conditions are practically like a six-star hotel. And we do not make any money from it. That is all for today. (The assembly expressed their gratitude to Rinpoche.)

It is already the end of the second lunar month, and the third month is approaching. Another two months of this year have already passed. I hope that all of you, when you return home, will reflect on what Rinpoche has said. Rinpoche is not here to put pressure on you. I am just like you—I have married, had children, and run a business. So why am I able to do it? Determination. I made up my mind to learn Buddhism, no obstacle can stop me, because I am not afraid of hardship. When you are no longer afraid of suffering, the fate of suffering will naturally be eliminated. And when those fates are eliminated, your life will gradually become less suffering. That is how it works! If you are unwilling to endure hardship in ordinary times, then the fate of suffering will continue to follow you without end. Think about it—isn’t that so? We can use certain methods to reduce the fate of suffering. For example, performing grand prostrations makes the body endure hardship; being scolded by Rinpoche makes the mind feel painful—right? (The assembly laughs.) In this way, the fate of suffering will gradually diminish.
 
Many people do not understand why they learn Buddhism; they think it is simply to seek protection. If that is the reason, then I would advise you not to learn Buddhism at all—just go and join those crowds of four hundred thousand people who follow the palanquin, running around. Whether there is any real protection, I do not know—but there probably is, since even ghosts may protect those with whom they have fate with. What does protection mean? It is temporary—something that works only once. It cannot protect you forever, since new situations arise each time. If you do not pleed, they will not know—right? So why is learning Buddhism different from following non-Buddhist religions? Learning Buddhism addresses the problem at its root, completely resolving the issues carried through past lives up to this present life. Once resolved, they will not continue into future lives. Most importantly, in this lifetime, every one of us—everybody, every single person—must face death. There are no exceptions.

If, in your heart, you have something to rely on—knowing that at the moment of death, Rinpoche will help you and support you—then you will no longer be afraid. When, in this life, you begin to live without fear, whatever comes before you will not be dealt with from a mindset of fear, but approached with understanding and clarity. Very poetic, isn’t it? (The assembly laughs.) Do you understand? Is it clear what I’m saying? Because every day, when we deal with things, we do so with a fearful mind. Deep in your heart lies the greatest fear—ask yourself, who is not afraid of death? But the Dharma can remove this fear. When the greatest fear is gone, then all the things that happen in daily life—what is there to be afraid of? Face them, accept them, and deal with them, instead of going through life with a worried and troubled mind. Speaking for myself, I face many things every day that you are unable to face.
 
For instance, when there was heavy rain in Miaoli, they were extremely anxious. Yesterday they said they needed to go in, but I said there was no need—everything would be fine. Because I had already taken care of many things beforehand. When I built the Monastery, the standards I used exceeded those set by the architects. I told the architects that the roof drainage should not be based on the average, but should exceed it by more than double. This time, I was right—otherwise the Monastery would have been flooded. (The assembly applauds.) Why was I able to foresee this? It is actually very simple. Sentient beings donated money for me to build the Monastery, although I also contributed a great deal myself, I must be extremely careful. It is not easy for them to earn that money, so I must protect their Monastery well. So when the heavy rain came this time, the  Monastery itself was fine. Early on, I instructed them how to handle the basement. The areas where I had taken precautions were fine; those where they did not follow instructions had some flooding—this is what happens when people do not listen. Why is it that Rinpoche’s mind is more pure and able to see things? Because my fear of death is gone. So whatever happens, I simply look directly at the problem and see where it lies.

Where does this way of thinking come from? Because Rinpoche’s sense of fear is very low, the perspective from which I view things is different from that of others. For those of us who learn and practice Buddhism, our understanding of things becomes deeper. We are not easily blinded by anything—I will always reflect carefully and then identify the root of the problem. So there are many benefits to learn Buddhism—even in relationships. Because you will keep your eyes open and clearly see what the other person is up to, you can even anticipate their next move, and you won’t be deceived. Otherwise, you might be swayed by sweet talk—there’s a song called ‘sweet talk’, I actually sing quite well. Alright, I’ll stop here. (The assembly expresses their gratitude to Rinpoche altogether.)

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Updated on April 8, 2026