His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – May 3, 2026

His Eminence Rinchen Dorjee Rinpoche expounded on “Scroll 33, ‘Chanding Paramita’(Chapter 13)” of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha and Gongchig (dgongs gcig, The Same Intention）by Lord Jigten Sumgon.

After His Eminence Rinchen Dorjee Rinpoche ascended the Dharma throne, he chanted the Great Six-Syllable for a long time. His sacred body and the mandala radiated dazzling golden light, a wondrous fragrance filled the air, and the earth trembled. Everyone present felt warmth throughout the body; all distracting thoughts instantly ceased, enabling them to receive Rinpoche’s incomparably wondrous and pure Buddhist teachings.

Rinpoche bestowed the precious Dharma teachings:

Today I will continue to expound on the Ratnakuta Sutra— “Scroll 33, ‘Chanding Paramita’(Chapter 13)” of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha. What is discussed here concerns beings who have already attained a Bodhisattva above the Eighth Ground, approaching the state of Dharmakaya (Dharma-body) Bodhisattvas. For you, this is presently beyond your capability and difficult to comprehend from your life experience. Nevertheless, since the Buddha taught it in the sutras, it must be explained so that you may understand where the direction of practice is.

I have continually emphasized that the Glorious Jewel Buddhist Center is a place that transmits the Bodhisattva Path. Simply reciting mantras or making prostrations to the Buddha does not mean one is practicing the Bodhisattva Path. We must examine whether our minds truly resemble those of a Bodhisattva. If not, then we are not practicing the Bodhisattva Path. Therefore, in the Ratnakuta Sutra,  Shakyamuni Buddha teaches us the conduct, mindset, abilities, and attainments in practicing the Bodhisattva Path. Many of the states described in the sutras cannot be attained by you in this lifetime. Why did Shakyamuni Buddha introduce the Western World of Utmost Bliss and the lands of Akshobhya? First, because he feared that you might not achieve attainment in cultivation within a single lifetime. Second, because he feared that in this life, you might not have the opportunity to learn Vajrayana teachings. Without learning Vajrayana, it is absolutely impossible to choose the place of one’s rebirth within the cycle of reincarnation; only Vajrayana contains such methods. Therefore, the most reliable way is to make the vow to be reborn in the Western World of Utmost Bliss.
The state of Akshobhya is also not something ordinary people can cultivate toward. While still alive as ordinary beings, before attaining liberation from birth and death, one may still be reborn in the Western World of Utmost Bliss by making vows to do so. However, the Pure Land of Akshobhya requires that one attain at least the fruition level of a Bodhisattva within this very lifetime before one can go there, that is the difference. Many people think that merely reciting ‘Amitabha Buddha’ is enough to go there, but it is not so. Even reciting the name of Amitabha Buddha already means one has begun preparing to cultivate the Bodhisattva Path. Both the Amitabha Sutra and the Infinite Life Sutra explain this very clearly: those who go to Amitabha Buddha’s land are Bodhisattvas in preparation, the practitioners who rise from the state of ordinary beings and prepare themselves for the cultivation of the Bodhisattva Path. Therefore, if in this lifetime one has no understanding whatsoever of the Bodhisattva Path, does not know why he or she learns Buddhism, and merely implores blessings, physical health, or knowledge and personal understanding, then one absolutely cannot be reborn in Amitabha Buddha’s Pure Land in this life. Even if you recite mantras many times, it will still be impossible to go there.
The Amitabha Sutra states that one cannot be without sufficient good fortunes, merits, and fates. What does good fortune mean? It means cultivating in this lifetime the good fortunes necessary to go to Amitabha’s Pure Land, because the good fortunes of Bodhisattvas are immense. What does merit mean? It means fully accomplishing precepts, chanding (Puja Teachings Index 06), and all aspects so that merit arises. Only those who have fates can go there. Many people think that simply coming to listen to sutras and the Buddha Dharma, and praying to Amitabha Buddha, means they can go. It won’t happen! To give a simple example: suppose someone finishes university and wishes to go abroad for a master’s or doctoral degree. If they are not properly prepared and do not meet the qualifications, the school will not admit them. Even if they have money, they still cannot go. Even if they speak English or German, they still cannot go. They must fulfill the conditions required by the institution. The condition required by Amitabha Buddha’s Pure Land is this: in this lifetime, has one made the vow to cultivate the Bodhisattva Path? If one learns Buddhism only for personal reasons, then one will continue in the reincarnation.

Many people think that after completing the Four Extraordinary Foundations of Vajrayana Ngondro, they can be liberated from reincarnation, but that won’t happen. Because you are cultivating for yourselves, not practicing the Bodhisattva Path. What is the Bodhisattva Path? It is the absence of self. And what does ‘absence of self’ mean? If I explain it in overly complicated things, you would not understand. For example, shortly after my Chinese restaurant recently opened, a mouse got inside. On that very day, I immediately shut down the restaurant. Many people suggested ways to catch it, such as using glue traps. I said no, that would harm the mouse. Poison was, of course, absolutely forbidden. We placed food inside humane mouse traps, hoping to catch it once it entered, but the mouse was extremely clever. For seven days, it circled outside the cages. We set out five cages, and it circled all five but refused to go in, that mouse definitely had experience. Finally, I said we should disguise one of the cages, wrapping it so that it no longer looked like a mouse trap cage, and place it there. That evening, I said, ‘Now I myself am coming to catch you.’ And that very night, it entered the disguised cage.

The meaning of this story is that Rinpoche cannot bear to harm any living being, I was willing to sacrifice eight days of business revenue rather than continue operating the restaurant, and even now, I am still taking care of the mouse. I said we should send it for a basic examination, but many veterinarians and pet shops refused to accept it, saying, ‘Please don’t bring it here.’ (The assembly laughs.) This is the difference between those who have learned Buddhism and those who have not. Without cultivating the mind of compassion (maitrī and karuṇā), it is very easy to make wrong actions. I operate such a large restaurant, yet because of one mouse, I stopped doing business, do you know how much money was lost each day? For most people, the pain would have felt like the heart being cut with a knife. Now that the mouse has finally been caught. Practicing the Bodhisattva Path is not something you can accomplish merely because you wish to do it, it requires many fates. That is why I constantly teach you not to create evil fates with others, and especially never with your guru. This is the reason. Without good fortunes and without virtues, you will not even have the opportunity to form a virtuous fate.

Recently, another very unusual phenomenon occurred at the Monastery, a snake crawled to the entrance of Bodhisattva Avalokiteshvara Monastery during the daytime and went to sleep there. Snakes do not normally sleep during the day; they usually hide in cool places or in the bushes. Yet this snake would sleep there until evening, then crawl back into the shrubbery at night, and during the day return again to sleep near the  Bodhisattva Avalokiteshvara Monastery. So do animals possess special sentience? Yes, they do. The snake knew that no one there would harm him/her. Why can animals sense this? It is not because there is a statue of Bodhisattva Avalokiteshvara there, but because the abbot is compassionate (maitrī and karuṇā) and does not harm beings. Large venomous snakes often appear around the Monastery, I have sternly warned the security guards: they are not permitted to kill them, strike them, or drive them away, the snakes will leave on their own. There are many poisonous snakes there because there are many frogs; where there are frogs, there will naturally be snakes, because the snakes feed on them.
Today, it is not about saying with your mouth that you wish to learn the Buddha Dharma, but you must learn compassion (maitrī and karuṇā). Compassion (maitrī and karuṇā) means enduring your own suffering and losses to help sentient beings. Let me give you the simplest example. I stopped operating my restaurant for eight days. During those eight days, didn’t I still have to pay rent, utilities, and staff salaries? And it was not only eight days, because afterward I also hired professionals to disinfect the whole restaurant. One round of disinfection alone costs more than NT$20,000. Why did I do this? First, to avoid harming sentient beings. Second, to ensure the food safety and hygiene for customers who come to dine. I could simply have ignored the matter. The mouse hides in the ceiling during the day and comes out to eat at night. What would that have to do with me? But a businessperson cannot behave in this way without conscience. That is why I often tell you: when you eat at my restaurant, it is not merely because the food tastes good, but because hygiene and safety reach a high standard. Some disciples now fall ill after eating elsewhere and come to tell me about it. I have said many times that I am not trying to earn your money; it is to let you rest assured. But you are different. Many of the male disciples rarely come to have meals there, and one by one, they look older than I do, all with white hair. (The assembly laughs.) They are too reluctant to spend on food. Yet even if they save the money, the money is unseen.
I am not trying to earn your money. Running a restaurant is very demanding because I am extremely strict about hygiene standards. Therefore, practicing the Bodhisattva Path is not about chanting slogans, learning a few Buddhist terms, or having heard certain things, and then becoming a Bodhisattva. Even receiving the Bodhisattva Precepts does not mean one is a Bodhisattva. Only when your thoughts, conduct, and actions emulate those of a Bodhisattva can you truly be a Bodhisattva. If you practice in this way, then the opportunity to attain rebirth in Amitabha’s place is extremely high. Otherwise, there is no chance at all. Some people ask: ‘Doesn’t the Amitabha Sutra say that we should keep reciting it continuously?’ But everyone forgets a sentence: virtuous men and women must have no lack of good fortune, merits, and fates. That sentence is the most important one. Without it, everything else is useless. Only after achieving what the sentence says, Shakyamuni Buddha continued to speak of ‘whether for one day, two days’ and so forth for you.
 
Many people think the Amitabha Sutra is very simple, that by reciting it, they can go there. They cannot. Things are not so simple in Amitabha’s Pure Land. Because you have not practiced Vajrayana, you do not fully understand this. In Exoteric Buddhism, the Pure Land is explained through the Five Sutras of the Pure Land School. But the true and complete Buddha-land is not something you are actually able to see.

Sutra: ‘Furthermore, Sariputra, Bodhisattva-Mahasattva attain non-retrogress supernatural powers, whether through thought-intention or through activities, all such deeds are manifestations of playful supernatural powers.’
 
This part now begins discussing Chanding(Puja Teachings Index 06) Paramita. Paramita is not a method cultivated by ordinary people, but by Bodhisattvas. Therefore, it encompasses both Exoteric Buddhism and Vajrayana. However, Vajrayana teachings are neither publicly spoken nor openly transmitted. A guru must first determine whether a disciple is qualified before transmitting Vajra Dharma. Thus, what Exoteric Buddhism explains is mainly the interpretation of the words themselves, causing you people to think: ‘This is impossible. Why would the sutra speak this way?’Yet in reality, these attainments are possible.  

The first sentence: Furthermore, Sariputra, Shakyamuni Buddha was speaking to his disciple Sariputra. Bodhisattva-Mahasattva attains non-retrogressive supernatural powers. Bodhisattva-Mahasattva refers to Great Bodhisattvas, a Bodhisattva above the Eighth Ground, not Bodhisattvas of the First, Second, or Third Ground. Why does the Buddha immediately speak of such a high level, instead of beginning with the First, Second, or Third Ground? Because before the Eighth Ground, Bodhisattvas from the First through Seventh Ground who vow to return and liberate sentient beings still have the possibility of re-entering reincarnation. Therefore, they may not necessarily be able to cultivate this Dharma method. In the process of liberating sentient beings, we may be transformed by sentient beings. Some sentient beings may generate disrespect or even hatred toward the Bodhisattva. The Bodhisattva will return again to liberate them. But everything becomes completely clean after reaching the Bodhisattvas of Eighth Ground, and all debts owed through lifetimes are entirely repaid.

For example, in the past, within the Drikung Kagyu, there was an elder ani (elder bhikkhuni) over one hundred and twenty years old who had attained the fruition level of a Rinpoche. When I went to meet her, she personally said, ‘This Rinpoche, after this life, would not return again, because everything had been fully repaid in this lifetime.’ (For more details, please refer to The Incomparably Wondrous Dharma Fate Between Great Practitioners and His Eminence Rinchen Dorjee Rinpoche. The Venerable Khacho Wangmo Rinpoche (an ani)) Thus, unless all debts are repaid, one will certainly continue within reincarnation. Many people think that after completing the Four Extraordinary Foundations of Vajrayana Ngondro, they will no longer reincarnate. Impossible. The Four Extraordinary Foundations of Vajrayana Ngondro merely establish the foundation that gives us the good fortune necessary to learn more profound Dharma methods afterward. But that doesn’t mean the Four Extraordinary Foundations of Vajrayana Ngondro will liberate you from reincarnation. To attain liberation from reincarnation, one must reach the cultivation of the Anuttarayoga-Tantra (Highest Yoga Tantra). A guru of the Anuttarayoga-Tantra (Highest Yoga Tantra)  definitely has the ability to lead you out of reincarnation.

Because this aspect is not cultivated within Exoteric Buddhism, it is very difficult to explain it clearly to you. Therefore, I continually tell you many foundational theories of the Buddha Dharma. You should listen, and after listening, you must reflect on how to put them into practice. Through contemplation, we listen, and contemplation means reflection. After that, one must correct the conduct of ordinary people. This does not merely mean saying, ‘Today I lost my temper, I should lose my temper less often in the future.’ That is only a matter of human virtue. The important thing is to correct the conduct that gives us the chance to continue our reincarnation. Cultivate continuously, eventually those actions that lead to reincarnation gradually diminish, and if you have made a vow, then you will certainly be able to reach Amitabha’s place. But if you do not cultivate in this way, and instead merely hope that because you have taken refuge for many years and have received the blessings and protection from Rinpoche at every puja, your life will continue smoothly, you can take care of your children growing up and going to school, that is not practice.
Even if you have taken refuge in me, although I have promised that as long as my disciples do not leave this Buddhist Center and do not abandon the refuge precepts, then at the end of this lifetime I will certainly help them avoid rebirth in the Three Evil Realms, this is my promise. It is not a matter of not leaving me; do not say this. However, as to whether you will attain rebirth in Amitabha Buddha’s Pure Land, I cannot promise that, because it depends on whether you have truly cultivated. Many people think that Rinpoche is extremely powerful in transferring beings’ consciousnesses and practicing Phowa. But now I have reduced practicing Phowa, because the sentient beings I owed from previous lives, I have already helped them through practicing Phowa. Whether there remain beings who have sufficient fates with me so I continue performing Phowa depends on good fortunes, merit, and the course of cultivation. Nowadays, I do not casually perform Phowa for all of you. It is not because Rinpoche has a discriminating mind, but because it depends on whether you have good fortune, merit, and cultivation. In the past, I performed Phowa frequently because I knew I had fates with those beings from previous lives, and thus in this lifetime I helped them.
Attain non-retrogressive supernatural powers. Once one attains the Dharmakaya (Dharma-body) Bodhisattva, those supernatural powers will never regress. However, the supernatural powers of non-Buddhist religions will regress, and even the small supernatural powers that may arise through learning Buddhism will also regress. The so-called regression means that when one’s mind becomes scattered, or when one’s merit decreases, one’s supernatural powers correspondingly regress and diminish. Unless attaining Dharmakaya (Dharma-body) Bodhisattvas, Bodhisattvas above the Eighth Ground, one then attains non-retrogress supernatural powers. In other words, they no longer need further cultivation. Therefore, the final stage of Bodhisattva cultivation is aśaikṣamārga (Puja Teachings Index 14). Until this state, there is no need to cultivate further, because everything that should have been cultivated has already been completed. Once one has finished his/ her practice, all the qualities and conditions of a Bodhisattva are fully achieved. There is no need to think or do. 

Whether through thought-intention. It means that as soon as a single thought or intention arises in his mind, supernatural power immediately manifests. For example, when Rinpoche performs Phowa for sentient beings, even if the deceased person is more than two thousand kilometers away and placed inside a freezer behind thick steel walls, I am still able to open an aperture at the crown of the head for that person. Does it count as supernatural power? Yes, it is a supernatural power. And who is doing it? It is my thought doing it. The moment I think of helping that person, the supernatural power manifests.

Therefore, if the disciples constantly think of the guru’s words, the guru’s intention will then be attained with theirs. This does not mean you should think of me all day long to the point that I cannot sleep at night; that is not the meaning. Rather, you must clearly understand that everything you obtain in the remainder of this life comes from the guru teaching you the Buddha Dharma, transforming your destiny, and thus changing your future. All of this is bestowed by the guru, and therefore, you should think of the guru with gratitude.  

Or through activities refers to activities of the Buddha Dharma. For example, when Rinpoche builds a Monastery, my supernatural power is present there. Many surrounding sentient beings receive liberation. Even hawks know this; whenever I go there, they hover over my roof. This is the manifestation of the supernatural power of activities, moving sentient beings so that, naturally, they come to protect you rather than harm you. All such deeds are manifestations of playful supernatural powers. What does ‘playful supernatural powers’ mean? For Bodhisattva-Mahasattvas, such supernatural powers are not something worthy of boasting about. They simply think of something, accomplish it effortlessly, and then let it go, just as though it were a game. When people play games, they do not continue forever; eventually, they stop, and moreover, the game itself is unreal. When you were children, you played house and pretended to be different characters; it was all a game. Supernatural powers are the same. To Bodhisattva-Mahasattvas, they are merely a play, although for you, they do not appear that way. Because all dependent origination in the world is constantly changing, a being who has attained the fruition level of a Great Bodhisattva sees all worldly affairs as nothing more than a game.

Sutra: ‘Moreover, one abides vastly and extensively everywhere, manifesting all that is being done.’

Moreover, this Bodhisattva-Mahasattva abides extensively and vastly in all of the places, just as if one were to see him in a certain place. In fact, wherever there are places that have fate with him, he will appear there. For example, when you go to the  Monastery, you will definitely smell the fragrance. This fragrance is something everyone has also smelled at the Buddhist center, which means I also abide over there. My physical body isn’t there, but my consciousness,  thoughts, and supernatural power are there. Because all my thoughts are to let the Buddhist Monastery be able to accept and lead more sentient beings, this supernatural power will be there; even when some of the disciples and believers are facing danger, they will see me, because all my thoughts are to take care of sentient beings. Therefore, no matter whether you see this Dharmakaya（Dharma body) of mine, or the manifested double, they all come from supernatural power. Supernatural power does not necessarily mean transforming you into another person, this is another kind of Dharma method.

The meaning is that Bodhisattva-Mahssattva cultivates to this fruition level, practitioners are omnipresent, wherever there is a fate that lies, he will be there. Just as there is a line in the longivity prayer of mine written by His Holiness that says: ‘Wherever there is a fate, I will go there.’Does the Buddhist Monastery have a fate with me? (The assembly answers: Yes.) So I will be there. For example, do my disciples have fate with me? Yes. Therefore, when danger arises, they see me. Even children will see me, because I am omnipresent. It is not as if I have split into hundreds or thousands of versions of myself — rather, my thoughts are always present, because every single day I am practicing for sentient beings and for the disciples. You will say: ‘Then that is great. Since Rinpoche is practicing for us, I do not need to practice anymore.’You wish! (The assembly laughs.) I practice for you only so that you will not fall into the Three Evil Realms. But if you commit evil karma, there is nothing I can do about it. Do not be so self-satisfied. But this is my vow power, and so I can accomplish this.

Therefore, expounding the Ratnakuta Sutra is very difficult. Because without these experiences, one cannot explain it. Without such things happening, one can’t speak about them either. For example, ‘Abiding extensively and vastly everywhere’ would be impossible to explain! Now, when you go to the Buddhist Monastery, you all smell a very fragrant scent. This is not something I said; it is something you yourselves have said, it is something your relatives and friends have said. (The assembly answers: Yes.) The nose is on his own body; he smelled it, and you yourselves also smelled it. This is because my thoughts and supernatural power are there. Such a type of supernatural power does not mean that I fly over there. The supernatural power of flying over is another Dharma method of cultivation, and I have not yet practiced this method. Because nowadays missiles are so advanced, once you fly up, you will be shot down, so I do not fly. Nowadays, there are not many people in Tibet who can fly. In the past, there really were many. But now missiles are too advanced, and radar is also extremely powerful.

Manifesting all that is being done means that he will manifest all the activity in the aspect of cultivation. Fragrance is smelt in the Buddhist Monastery because I observe precepts, I have done much in this aspect; naturally, the fragrance of precept will show out to let you see. 

Sutra: ‘In all that he does. Supernatural power and the power of wisdom are the most supreme in the world. ’

Because he has done this, this wisdom of supernatural power is the most supreme in the world. Therefore, the Buddha spoke the Buddhist sutra. After we read, we must have a realization. When speaking about supernatural power and the power of wisdom, after cultivating the supernatural power, one will enlarge the power of wisdom to benefit sentient beings, it is merely for helping oneself. 

Previously, at the Buddhist Monastery, when some sentient beings died, the staff would casually sweep them away. I said: ‘No. If you died, could I just casually sweep you somewhere and bury you there? If you can’t, they can’t either.’So now, every day, they have to report to me: one mosquito, how many frogs, and how many geckos…a whole list of them. I said, ‘Gather them properly, place them in a box, bury them outside, and first let them listen to my mantra recitation before burying them.’It is very strange! Usually, insects and frogs will definitely die in the bushes. In the end, they all come out. They either die in front of the Mahavira Hall or near Bodhisattva Avalokiteshvara Monastery, so that the staff can see them and pick them up. If I did not have this type of compassionate (maitrī and karuṇā ) supernatural power, these animals would not know it.

In the past, some eagles would catch fish from the ponds. Now they no longer catch them; they only fly above. What you saw during the fire offering; dozens of eagles were flying overhead, but not a single one swooped down to catch fish from the ecological pond. We can’t see it, but they absolutely can. Why didn’t they come down? Because the power of compassion (maitrī and karuṇā ) told them, ‘ Do not come here to kill.’There was only one time, when the Buddhist Monastery had just been completed, and I was performing a fire offering liturgy. That day, I performed the Dharma of Raudrakarmana (Puja Teachings Index 28). The Dharma of Raudrakarmana (Puja Teachings Index 28) means killing. An eagle caught a pigeon, killed it, and dropped it into the pond beside my Dharma throne. This means that my Dharma of Raudrakarmana (Puja Teachings Index 28) had attained because in the Dharma of Raudrakarmana (Puja Teachings Index 28), there must be a sign of killing. This eagle was very strange, it killed a pigeon but did not eat it; instead, it threw it to me, meaning it had made an offering to me. The Exoteric Buddhism would think this is killing. But you do not know that this eagle might be a Dharma protector, and perhaps by offering this pigeon, the pigeon is able to be liberated.

Buddha Dharma is not what you think as an A, B, C, one, two, three; the fates within are extremely complicated; and only a meritorious guru can see clearly the entire sequence and origin of all fate; and only such a guru can understand what was expounded last time as what it means to be called as breaking a precept, opening an a precept, or violating a precept. As for you, you are still confused and unclear, going through the day without really understanding. Today, as we speak about the Ratnakuṭa Sutra, you must truly understand one matter in your hearts that there are very few people who have the opportunity to listen to the Ratnakuta Sutra, and very few people have the opportunity to even see the Ratnakuta Sutra, and people are able to expound the Ratnakuta Sutra are even fewer. If you do not believe it, you can go online and look up the Five Great Mountains to see whether anyone is expounding the Ratnakuta Sutra. Why do they not expound it? It is not that the wording is especially profound, obscure, or very difficult to explain. It is because what was spoken, many people haven’t accomplished, and they think it is better not to speak about it. Second, people who are listening to it would be in confusion. For example, ‘abide extensively and vastly everywhere.’ How to abide extensively and vastly? Unless one is a person who has cultivated and experienced, then one is able to tell you the true meaning of Buddha.

Sutra: ‘In all that he does, although he possesses and manifests various forms, he is skillfully able to discern and choose what is appropriate, and directly realizes and demonstrates the foremost Dharma of both worldly and supramundane.’
 
The meaning is that a Bodhisattva can transform into different appearances for beings of the Six Realms to see, but he can decide what form to show to which kind of sentient being. For example, when I am performing the furious yidam, I show a very furious appearance, because I need to subdue those who are disobedient and stubbornly ignorant; therefore, I show a furious form. Sometimes, when I perform Chod, you will feel that Rinpoche is very compassionate(maitrī and karuṇā )today, or Rinpoche is very fierce today. Because the beings who have come are different, and I myself must choose what kind of appearance to show to them. Why?  To be one of the same kind. We must do the same with them, it is not that being a coworker, but to do the same matter he does to liberate him. For example, I show a furious form because they are very furious too. I will be more furious than they are, and they will feel that I am of the same kind, more furious than themselves, so that they will listen. In fact, I liberated a ghost of a shrine in Japan, too. He was very furious, and I performed the Vajrakīlaya and became even more furious than he was. Let us see who is more capable. (The assembly laughs.)

Why do we speak of the four kinds of Dharma of Santikarma (Puja Teachings Index 25), Vasikarana(Puja Teachings Index 26), Paustikakarma(Puja Teachings Index 27), and Raudrakarmana(Puja Teachings Index 28) in Vajrayana? Because of choosing. Santikarma (Puja Teachings Index 25) is to pacify. Paustikakarma(Puja Teachings Index 27) is to increase. Vasikarana(Puja Teachings Index 26) is conciliating. Raudrakarmana(Puja Teachings Index 28) is the Dharma of killing. Therefore, the guru must evaluate what form he is going to show, what Dharma he is using to help these sentient beings. The Dharma text often says: ‘Imploring the yidam to accomplish me to purify the four Dharmas,’ and that is Santikarma (Puja Teachings Index 25), Vasikarana(Puja Teachings Index 26), Paustikakarma(Puja Teachings Index 27), and Raudrakarmana(Puja Teachings Index 28). What pure? It means that  I am not using this Dharma for myself, all is for the sake of helping him. To help him, I have to choose a certain form that he can accept. If he can’t accept, then he wouldn’t listen if I use this form. Therefore, today, in learning Buddhism, don’t think that simply by listening every week, you will realize it someday. You wait! You won’t realize it even after waiting for a hundred lifetimes. Today, I expound this because our Lord Jigten Sumgon’s achievements come from the Ratnakuta Sutra. Therefore, by expounding the Ratnakuta Sutra, I’m also telling everyone the merit of Jigten Sumgon’s cultivation.

And furthermore, he directly realizes and demonstrates the supreme Dharma of both the worldly and transcendent. Moreover, he repeatedly manifests it for you to witness, showing that he has attained this fruition and realization—both in the worldly and supramundane. Transcendent refers to going beyond saṃsāra, beyond the cycle of rebirth, while worldly refers to this mundane world in which ordinary beings live. For a Mahāsattva-Bodhisattva, whether concerning the Dharma beyond saṃsāra or the worldly Dharma, he is foremost among all. I have a disciple living in Belgium, yesterday she brought her daughter to see me, and I told her daughter, ‘If your classmates at school laugh at you for being vegetarian, explain to them properly that you are vegetarian and ask them to respect you.’ I myself do not know why I suddenly said that. After they returned, she said that there really was a boy at school who constantly mocked her for being vegetarian. Without these kinds of worldly Dharma, how could this child later come to have faith in the Dharma? Rinpoche manifests these things not because of hoping to receive more offerings or to make everyone treat me better. I absolutely do not need such things, the main point is simply the hope of being able to help them.
 
Sutra: ‘The Bodhisattva’s supernatural powers manifest inexhaustible forms. Like the void, pervading all places. Bodhisattva’s supernatural powers manifest all kinds of forms, with or without forms. And the Bodhisattva can follow in accordance with all voices. And yet, all preceding voices remain within equanimity. ’

The Bodhisattva’s supernatural powers manifest in inexhaustible forms. Bodhisattva’s supernatural powers can be manifested in inexhaustible forms. Forms do not merely mean his appearance, it includes the various forms of method he uses. For example, I  hit, scold, laugh, or kick. Like the void, pervading all places. Bodhisattva’s supernatural powers manifest in all kinds of forms, with or without forms. Bodhisattva’s supernatural powers are able to show inexhaustible forms, in which his form will change in accordance with the needs of sentient beings in the Six Realms. Like the void, pervading all places. This means that his form pervades endlessly just like the void.

Bodhisattva’s supernatural powers manifest in all kinds of forms, with or without forms. The supernatural power of the Bodhisattva can be shown in all forms which is able to be seen or touched by you, it can also be shown in forms that can neither be seen or touched by you. For example, sometimes you may suddenly feel that Rinpoche is scolding you, that is formless. Because I am scolding all day long, you have become used to it. When you are disobedient, you feel as if the scolding has come right down upon your head, this is formless. When it comes in form, one sees Rinpoche in dreams or while danger arises, being scolded by me in the Buddhist Center, this is form with appearance. But formless appearances also exist. When I perform the Chod, I visualize offering everything of myself for sentient beings to eat; that is including all forms, both form and formless appear at the same time. What does it mean? Sentient beings see me transform into the flesh they want to eat, the blood they want to drink, and the bones they want to consume. My physical body is being eaten, but in the present, you can still see that my body exists. For those sentient beings who need help to be liberated, what he sees of me is formless. He only sees piles of flesh, piles of organs, piles of bones, piles of forms, and he eats them. If I explain this further, you will definitely faint, because before you have accomplished it, you will think this is speaking of a mythology. It is absolutely not, this is a matter that can truly and actually be accomplished.
 
And the Bodhisattva can follow in accordance with all voices. It means that he can accord with the fate of sentient beings and enter into all kinds of voices. This voice may be something you can understand, or it may be a voice that you fear. For example, Disciple Huang. Previously, when he was unconscious and about to die, he heard me scolding him very loudly: ‘Why have you not come back yet!’ (Trace of Liberating Sentient Beings, No. 508, No. 1097, and No. 1192) It is following the fate in which he was about to die, my voice appeared and scolded him very fiercely. He was afraid of me, so he ran back. Now, those of you who are not afraid of me, when an accident happens, and you are about to die, I will not appear, because you are not afraid of me. If you are afraid of me, then when I appear, I can lead you back. Perhaps you still have remaining lifespan, so I first prevent you from dying, and then you can continue the practice properly. What so-called fear does not mean being afraid of me as a person, nor is it about being terrified of me. Rather, it means having a mind of awe. We all need to keep a mind of awe towards the Buddhas, Bodhisattvas, and the guru. For someone who can attain accomplishment in his practice, it is absolutely not as you imagine– attaining cultivation simply by holding a sutra. This is impossible, it is definitely through many lifetimes, and, in this present lifetime, it takes a great deal of time and effort to do it. It is absolutely not that in a single instant, one can transform oneself into another person.
 
A few days ago, I thought about this for you. You are truly just as the Ratnakuta Sutra said, it is very hard for lay practitioners to practice the Bodhisattva Path, because one is entangled by one’s evil karma. Why? In a 24-hour day: 8 hours for sleep, 8 hours for work, that’s 16 hours; commuting takes at least 1 hour, 17 hours; meals take at least 1 hour, 18 hours; of the remaining 6 hours, showering and using the restroom take at least 1 hour, leaving 5 hours. Within those 5 hours, there are social obligations, a whole bunch of family members to attend to, leaving you with at most 1 to 2 hours. But you spend those 1 to 2 hours scrolling on your phone, and that’s it. That’s why you can’t cultivate! 

Why does my Buddhist Monastery have a retreat center? It is to confine you for twenty-four hours a day. Apart from sleeping, eating, and using the restroom, all you can do is practice, only in such a way can you cultivate results. Do not think that you can attain achievements just by practicing at home, do not think that simply being very reverent will allow you to attain achievements. Impossible. Think about it: have I said anything wrong? Everyone, go back and make a timetable, see how the twenty-four hours are allocated in a day. Can one squeeze out time? Yes, as long as you are willing to do so. According to my estimation, it is absolutely possible to squeeze out two hours a day for practice. But you cannot do it, because you all keep telling yourselves that you have no time, very busy.
 
So the way I have done things since I was young has always been like this; trying to complete things well in the shortest time and not procrastinate. If this matter cannot be done well, I immediately ask others for advice, or immediately calm myself down and think again about how to handle it, rather than procrastinating. Therefore, if you truly want to practice, whether you are a lay practitioner or a monastic, monastics nowadays are very busy too; they all go online and scroll their phones. The phone is a thing that really prevents us from practicing. So to be able to cultivate to this kind of fruition level today is absolutely not by simply reciting for a bit. It is because many things have happened to many of my disciples that I came to understand this is how it is. Follow in accordance with all voices.  This means that if you have not cultivated to the level of supernatural powers, he will not be changed by your voice.

Yet, all preceding sounds remain within equanimity. Also, sounds remain within the equanimity mentioned earlier, just as when I recite the Great Six-Syllable Mantra—the previous and following chants are both within equanimity in terms of sound.  What does equanimity mean? It means that one does not distinguish each chant, to slightly emphasize this chant for a particular person, or de-emphasize another chant for someone else—all are equal—one compassionate (maitrī and karuṇā) heart, one Bodhicitta in reciting this mantra. Nor do I think of how I should recite this particular section in any special manner—no; simply the mind of equanimity. This recalls what was mentioned previously: Further, one can accord and enter all sounds. Since some sentient beings prefer slower sounds, while others prefer faster sounds, and some prefer heavier sounds—all varieties of melodies. Therefore, back to each Chod puja, my sound when reciting the mantras is always different because there are different sentient beings whom I can sense, and thus my voice will vary since I recite in the tone that resonates with them. Do not be fixated on thinking that only one particular melody or sound is for reciting the Great Six-Syllable Mantra; perhaps some people prefer this harmony, while others do not, but you do not know. Therefore, all sounds are within equanimity. Yet, all preceding sounds remain within equanimity. The previous sound and the one you are reciting now are all within equanimity, even if the sound is different. What equanimity? To employ the wisdom of equanimity to benefit and liberate sentient beings; instead of thinking that this sentence is harsher, it should be effective towards him, while this sentence is milder, it would be ineffective towards him. This is not what it means. 

Sutra: ‘The Bodhisattva’s supernatural power observes all actions of the hearts of sentient beings, and by nature of the body, it emerges in accordance with fate.’

The great supernatural powers of the Bodhisattva can perceive the actions in the hearts of all sentient beings, and within his heart and actions, what exactly is his condition, which is to understand the Dharma of his fate. And by nature of the body, it emerges in accordance with fate—body does not refer to the sentient being’s body, appearances, or the fruition level he has attained. And by nature of the body, it emerges in accordance with fate because through practicing the Bodhisattva Path, his body is compassion (maitrī and karuṇā), and he manifests all phenomena through the compassionate (maitrī and karuṇā) heart, and in accordance with the fate of sentient beings, he manifests his outward appearances and voice to harmonize and benefit sentient beings. For instance, Shakyamuni Buddha was once incarnated as a deer king, once a peacock, and even a bear; he became many different animals within the Animal Realm. He was in accordance with the fate of these sentient beings, the nature of the body is compassionate (maitrī and karuṇā) and of the Bodhicitta, and he took one of these forms to help these sentient beings in need.

Sutra: ‘Within many kalpas, following the thoughts and remembrance of them, without interruption from prior to subsequent moments. All are manifestations of supernatural transformations. It is decisively manifested with no distinctive mode of conduct.’

Following the thoughts and remembrance of them has two explanations: one is that the Bodhisattva’s thoughts and remembrances are with sentient beings, and his thoughts are about helping them; the second is that all sentient beings harbor hopeful thoughts of attaining liberation from the Buddhas and Bodhisattvas. Within many kalpas means that this Bodhisattva helps sentient beings—kalpa, being a very, very long period of time—by constantly following the thoughts and remembrance of them, without interruption from prior to subsequent moments; whether previous or subsequent moments, his thoughts and remembrance of the sentient beings never cease. All are manifestations of supernatural transformations; all transformations emerge. Transformations mean transformations to help sentient beings, not because he enjoys constantly changing states. For example, the Bodhisattva Avalokiteshvara takes the forms of the Thousand-Armed and Four-Armed Avalokiteshvara, all in accordance with the fate of sentient beings. We will end here today. 
 
Lord Jigten Sumgong’s Treatise, Single Intention

Today, I will briefly expound on the Single Intention, written by Jigtien Sumgong. Its contents are all matters in the Buddha Dharma, which I will explain briefly. This edition of Single Intention was edited and translated by His Holiness the Drikung Chetsang Kyabgong. What are the benefits of this book to us? The Single Intention of Authentic Dharma greatly benefits our practice. All one hundred and fifty Vajra Words, each sentence is the conclusion and key idea of experiences in cultivation, and Vajra Words means unbreakable and correct words.

In the past, Erphurba, upon hearing Jigtien Sumgong expound All Dharma Reveal the True Form of the Dharma Nature, remarked, ‘This single sentence makes being next to Jigtien Sumgong worthwhile for me.’ Each sentence from the Vajra Words can be of vital help to practitioners at different stages of cultivation. For instance, no. 123 of the Vajra Words talks about how our hearts never give rise to two thoughts simultaneously; this serves as a reminder to people practicing chan (Puja Teachings Index 06), such as mindfulness of the heart and vipassana. When our hearts give rise to the idea that ‘Oh! We are practicing chan (Puja Teachings Index 06), or ‘Oh! I am aware that I am practicing chan (Puja Teachings Index 06), but one is actually not at all within the practice of chan (Puja Teachings Index 06). Because the mind that is truly within the practice of chan (Puja Teachings Index 06) will absolutely not generate the second mind to observe oneself. When one can observe one’s own thoughts, it means that in that instance, one’s mind has already drifted away from the fate of the chan (Puja Teachings Index 06) practice. Because one mind cannot attend to two things at the same time, this is simply an explanation from one point of view of how the Single Intention of Authentic Dharma can benefit our practice.
 
Second, from a complete view of the whole, the key to how far a practitioner can go on the path of practice is whether or not his practice can become a system, whether or not there is a complete system. A practitioner without a complete, systematic education may be enormously gifted in certain aspects, but once he cultivates to a certain stage, he will inevitably encounter limitations due to the lack of a system. The one hundred and fifty Vajra Words in the Single Intention of Authentic Dharma explain a complete system for practice, detailing how ordinary human beings begin to practice and the stages one reaches upon attaining Buddhahood—the Single Intention of Authentic Dharma instructs in this completely. By reading and comprehending, we can form a complete and systematic body of practice, and we will not go down the wrong path. This, a gift from Jigtien Sumgong, is the shortcut that will take us the furthest. 

The meaning of this passage is simple: if you do not have a guru to teach you a systematic way of practicing, you will go down the wrong path. Although you may have encountered special fate in the past, which enabled you to attain achievement in certain aspects, you will still take the wrong path. For example, throughout my life, I have continued to follow the teachings of His Holiness Chetsang Kyabgong and practiced systematically, which is how I have attained some minor achievements today. If you think that after listening, you may go home, close your door, and recite sutras each day, and attain achievement, then let me tell you: that’s absolutely impossible. Do not think that because I have learned some mantras, I can go home, recite them every day, and attain achievement, that’s absolutely not possible because you do not have a complete system for practicing. 

I often remind everyone that you are ordinary human beings, and it is impossible for an ordinary human being to become a Bodhisattva immediately; one must practice level by level systematically, and gradually cultivate upwards instead of turning things around immediately—that’s not going to happen. Through my personal experiences in cultivation, through examining the experiences of generations of lineage gurus, and through observing my root guru’s experiences in cultivation, it is impossible. My root guru, His Holiness Chetsang Kyabgong, is in his eighth reincarnation, and in all of his past eight incarnations, he has been a Kyabgong, he shouldn’t need to practice in this life, should he? However, he still continued to practice systematically from the beginning. No Mhasiddha was ever born from a rock, nor does anyone ever become a great practitioner from suddenly learning some mantras. He must have a system, as His Holiness trained me—what is step one, and what is step two; he bestowed them upon me step by step. Usually, the guru will never tell you what the next step is. Just as His Holiness transmitted the Hejvajra to me but never told me he would, he gave it step by step, and in the end, the final card he revealed was this. Therefore, when you come to plead for the Dharma, and I refuse you, it is because you have not yet reached the stage. The guru will observe and make arrangements. For example, during the puja each Sunday, I have constantly given you a system for you to practice with; however, if you do not listen, there is nothing I can do. 

You should not think that you are clever, nor believe that, by being literate, you will definitely achieve. According to this passage, none of you has been obedient. What is a system? Every lineage, every heritage, has a system. In other words, when we study, we must go through kindergarten, primary school, middle school, high school, college, graduate programs, and doctorate programs—one climbs up step by step. Why do you think that in learning Buddhism, you can reach the skies in one day? That’s not going to happen. Since we have reincarnated into this life, it means that we are definitely entangled by evil karma to an extreme state. We are absolutely not practitioners with a lot of great fate or virtuous fate for cultivation. Therefore, we must practice according to the stages. If we practice without a system and subsequent levels today, we will not attain achievement. Therefore, I have continued to urge you: even if you do vow to be reborn in Amitabha Buddha’s Land, you must at least learn some methods of the Bodhisattva Path; if not, how can you go? There’s no system! It’s obvious from Amitabha Buddha’s system that upon your arrival, you are a Bodhisattva in waiting; if you are nothing, what’s the point of going there? 

 Therefore, right outside of Amitabha’s Land lies a City of Doubt. It is not because you had doubts about Amitabha Buddha, it is because, during your lifetime, you refused to listen to the words of Amitabha Buddha and the guru, and were unwilling to change your mind of an ordinary human being into the mind for practicing the Bodhisattva Path; Doubt prevents you from going, and so you remain in a place called the City of Doubt right outside of Amitabha Buddha’s Land, and for five hundred lifetimes, you will not be able to see Buddha. You cannot see Buddha, nor would Buddha receive your audience, because you had doubts and were disobedient. From the Song Dynasty to the present, there have been many instances of misinformation and misrepresentation; therefore, it has been deeply rooted in everybody’s minds that this is the way things are. However,  everything that Rinpoche does in accordance with the Dharma texts, Buddhist sutras, and the guru’s practice, which Rinpoche explains to you, I have also gradually gathered from my own practice and explained how you should continue. This is not beneficial to me because I will have fewer disciples! With my appearance,  eloquence, and everything I possess, I could have a few thousand disciples, but I can’t do it because Buddha Dharma cannot be transmitted; I cannot, and will not do such things. So, you all should think clearly and watch yourselves.

Jigtien Sumgong was born in 1143, and he entered Nirvana in 1217. Next, I will expound on the first of the Vajra Words. Jigtien Sumgong said: ‘Although some people claim that Dharmas without lineages, such as the Earth Dharma, Sky Dharma, and Therma Dharmas, are more profound and rarer. This lineage, however, advocates that Dharmas with lineage are more profound and rarer. With regard to the explanation of this principle, it is said that in Tibet, many people entered the gates of Buddha Dharma without a lineage guru, and had different experiences and understandings, and called it the Dharma without a lineage. And suddenly, a Dharma that was not documented in the Kangyur, and was not in accordance with Buddha’s words, appeared.’Many people in Taiwan believe that there is no need for a lineage and that one may attain achievement by practicing on one’s own. Many have come to speak of the school of chan (Puja Teachings Index 06), talking of this and that. What is Kangyur? The Tripitaka. This is to say that if what one talks about is not found in the Tripitaka, then it is not so. For example, earlier Rinpoche expounded on what the Tripitaka states about the Bodhisattva, because I have achieved some of these aspects; thus, it is true. Otherwise, it is not, and would all be false Buddha Dharma, which is also not in accord with Buddha’s words. Many people treat these Dharmas that came about from nowhere as rare and profound, and the so-called Earth Dharmas, Tree Dharmas, and Sky Dharmas, etc., have also become rare and profound in Tibet. In fact, there are Earth Dharmas, Tree Dharmas, and Sky Dharmas, etc., in Tibet, but they are not Buddha Dharma; they profess a theory and some mantras, claiming that they belong to the earth, trees, and the sky, and so forth, and consider themselves the most powerful Dharma. Further, it is very profound, profound in that you cannot know how to explain it. Because it is not Buddha Dharma, there is no way to explain it; only they understand. 
 
Therefore, since there are such situations even in Tibet, there are many such in Taiwan as well, far too many; some know a little and speak of spiritual cultivation and whatnot, and loads of different terms. In response, Jigtien Sumgong asserts that all Dharma must have its foundations, all foundations must be crucial methods, all crucial methods must have a lineage, and lineages must have blessings. Therefore, all Dharma must have its foundations—nothing can come from thin air. With its original sources, there must be certain verbal instructions and a crucial method. For example, when His Holiness transmits the Dharma to me, he gives verbal instructions and highlights certain crucial points. Once, He transmitted a Dharma text to me. Upon reciting the Dharma text, He said, ‘Many Rinpoches do not know about these few sentences, and today I will tell you.’This is a verbal instruction. If there were no lineage, there would not be such instructions. Crucial methods must have their lineage, and the lineage must have blessings. As long as you recognize this lineage, there will definitely be blessings in cultivation. Do not misunderstand, and think that this blessing would lead you to enlightenment— it’s not in these aspects, but instead it’s for when you are practicing, for example, this time when I led twenty or so of my disciples to retreat, why didn’t anything happen? It’s because of the blessings from the lineage. The lineage blesses me, and I bless my disciples, so everyone went through the retreat without any incidents. If these disciples did not follow my instructions to practice level by level and within a system, something would have happened to them. 
 
Why did I wait so long to allow them to retreat? Because I examined whether or not they could follow the system that I transmitted, the Drikung system, and practice step by step, if they could, I would allow them to enter retreat; if not, then no. Even those who have been monastics for decades. Because they do not follow instructions. What does it mean to follow instructions? It is not that only we are supreme and above all, and others are not; it is not so. Instead, it is because you have entered this lineage, you must follow the steps of the lineage; these steps were not invented by the lineage, but merely part of what Buddha taught, and with which Buddha employed to help those sentient beings who have a fate with this particular lineage, and this means that you should listen! None of these male disciples listens; each of them employs his own method to practice, and each of them thinks about how to attain achievement on their own. You cannot attain achievement, I can guarantee you that. If you do not practice by following the lineage, you will not attain achievement. 

In response, Jigtien Sumgong introduces the origin of Drikung Kagyu—there are two sections: one is the Exoteric teachings, which originated with the Venerable Atisha and were passed down to Gampopa, who also received the lineage from Marpa; therefore, Gampopa combined the two great lineages of the Exoteric and the Vajra. Gampopa transmitted the Dharma to Pamodrupa, and from Pamodrupa the Kagyu Lineage began. The Kagyu Lineage is also divided into the Four Major and Eight Minor, which do not indicate that one lineage is greater than the other; they simply mean that one has taken refuge for a longer period, while the other began practicing later. No matter what, all of them are part of Drikung’s Lineage. 

From this introduction, we understand that the Kagyu Lineage came from one of the branches of Shakyamuni Buddha’s Exoteric teachings in India, while the other Vajra heritage lineage came from India to the Venerable Marpa. The two lineages combined form the Drikung Kagyu. Therefore, Jigtien Sumgong once stated that within the lineage all are sufficient, meaning that both Exoteric and Vajra teachings are sufficient, and one needn’t pick and choose. Therefore, you can see that when Rinpoche teaches the Dharma, the Exoteric is the foundation, since Exoteric teachings are all about theory, and the Vajra Dharma is the Practice; this is what is called the dual practice of the Exoteric and the Vajra. Many of you yearn to learn the Vajra Dharma but are unable to do so because you aren’t even clear on the Exoteric foundational teachings. What are the Exoteric foundational teachings? All of Buddha’s words are what you must contemplate and execute, employ, and learn. Only then can you employ the Vajra Dharma. When one employs the Vajra Dharma, it is to benefit sentient beings, not to be majestic, and if you learn more, you may relieve yourselves of life and death. From the perspective of the Bodhisattvayana, whether one can free oneself from life and death is not the most important aspect because one continues to reincarnate to benefit sentient beings. For example, His Holiness will return, but I will not come to Earth, but elsewhere instead, because His Holiness wrote that I shall go wherever there is fate; I did not write this myself. 

Therefore, today, the first of the Vajra words has introduced the idea that the Dharma transmitted through a lineage is far more profound and rare. Today, the fact that you are fortunate enough to take refuge under the Rinchen Dorjee Rinpoche of the Glorious Jewel under Drikung Kagyu is rare and precious. (The assembly says: Thank you, Rinpoche.) Do not take this for granted, and do not think that the guru needs you; I do not need you, and without you, I am still practicing. It is simply that through this fate, you have come. There are so many so-called Dharma Centers, Monasteries, and centers in Taiwan, why did you come to me? I am harsh, and my Cantonese-accented Mandarin is not precise; I might suddenly say a word or two in English, so you might not be clear about what I am saying. Thus, I will first introduce this today, and that’s enough.

Rinpoche led the disciples in practicing Achi Dharma Protector Liturgy to perfect completion, and upon entering ding (Puja Teachings Index 06), Rinpoche manifested the furious appearance, with both eyes round, and wide-opened, his gaze blazing like flames, piercing and full of spirit, he blessed all sentient beings compassionately (maitrī and karuṇā).

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Updated on May 8, 2026