His Eminence Rinchen Dorjee Rinpoche’s Puja Teachings – July 12, 2026

The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha

His Eminence Vajra Guru Rinchen Dorjee Rinpoche ascended the Dharma throne and expounded on Scroll 33, Chanding Paramita (Chapter 10, section 3) of The Mahayana Sutra of the Bodhisattva Treasury of the True Dharma Taught by the Buddha
 
After ascending the Dharma throne, Rinpoche began ringing the bell and reciting the Hundred-Syllable Mantra. Then, Rinpoche instructed the monastic disciples to lead the assembly in reciting the Refuge Motivation Prayer, the Prayer of Four Immeasurables, the Sevenfold Offering Prayer, the Prayer for Dharma Transmission, ‘the Sutra of Recollecting the Three Jewels,’ and ‘the Prayer to the Eight Noble Auspicious Ones.’
 
Rinpoche then recited the Great Six-Syllable Mantra for a long period, His sacred body and the mandala emitted a golden ray of light, and a miraculous fragrance permeated the air, and the earth trembled. The assembly all felt their whole body grew warm, while their previously restless and distracted minds instantly became still, enabling them to receive Rinpoche’s incomparably wondrous and pure Dharma teachings with reverence.
 
Sutra: ‘If there is no abiding, there is no interruption. If there is no interruption, there is no futile action.’
 
It is difficult for a normal Buddhist learner to comprehend and clearly understand the meaning of non-abiding. The Diamond Sutra states very clearly: Give rise to the mind that abides nowhere. The concept is that even after attaining the fruition level of a Bodhisattva or even attaining Buddhahood, a Bodhisattva still retains a little trace of abiding because he wants to liberate and benefit sentient beings. However, Buddha is even freed from that subtle notion. So when the Diamond Sutra speaks of giving rise to the mind that abides nowhere, what kind of mind is it referring to? It is the bodhicitta and the heart of compassion (maitrī and karuṇā), not the heart of worldly people. If there is no abiding, there is no interruption. Whenever your mind becomes attached to or remains fixed on a particular state, for example, why is it that an Arhat can progress no further than the attainment of a Pratyekabuddha? Because the mind remains fixed on the thought of, ‘I want to cultivate chanding (Puja Teachings Index 06); I must enter ding (Puja Teachings Index 06).’ So, he abides in the state of ding (Puja Teachings Index 06), and all the bodhicitta, merit, and the heart of karuṇā are interrupted. It then becomes impossible to practice from an ordinary person toward a Bodhisattva and ultimately to Buddhahood in one go. 
 
If there is no abiding, there is no interruption. Our heart to liberate sentient beings should never be interrupted. Yet the moment you think that you must help a particular kind of sentient being, you have already begun to abide. For example, some people are especially fond of helping stray animals; this is abiding because there is a particular target. A Bodhisattva liberates sentient beings in accordance with fates. When the fates arise, the Bodhisattva responds. A Bodhisattva does not choose whom to help based on personal likes or dislikes, or on whom he can or cannot accept. Of course, a Bodhisattva acts upon the cause and effect of that sentient being, not choosing only those beings whom he prefers to help or those who fall comfortably within his capability.

If there is no interruption, there is no futile action. As long as bodhicitta and the heart of compassion (maitrī and karuṇā) are not interrupted, everything one does is genuine and never in vain. Genuine means truly benefiting sentient beings, rather than deliberately doing it for the sake of a little fame or personal gain. I had not intended to mention this, but I will speak briefly here. I know there are many people living in poverty in Miaoli, but I do not have the ability to go from house to house helping them. Therefore, I specially allocated a sum of money to the county government and asked them to use the money to help those who were genuinely in need on my behalf. They have submitted two reports to me; each grant was NT$10,000 or NT$20,000, and it was all used for families who could not afford funeral expenses, or whose deceased family member had no one to take care of. Many of those cases involved what you speak of as worldly sufferings. 
 
If I had tried to find these people myself, I would not have been able to, because I do not have such an extensive fate. Most of the people turn to the Ministry of Health and Welfare or other kinds of government agencies. However, some cases do not meet the eligibility requirements for government financial assistance. For this reason, I provided an additional fund for the government to use specifically for such cases. The cases reported to me, the amounts are not large, NT$10,000, NT$20,000, or NT$30,000, all of them are used for funeral expenses, medical treatment, food for those who cannot afford to eat, and care for those who have no one to look after them. I also donated a sum of money to the Taipei City Government, since certain people in need cannot receive government funding because they do not qualify under existing regulations. After I provided this fund, the government was able to help many children in need. I am not telling you these things to publicize the virtuous things I have done. Rather, I want you to understand that doing good does not require recognition, nor does the recipient need to know who you are. As long as you entrust your donation to a trustworthy organization, you can still help sentient beings with whom you do not have a fate to help. (His Eminence Rinchen Dorjee Rinpoche’s Charitable Donations)

If there is no abiding. So there is no need to decide particularly whom you are going to help. For example, you all know a singer with no eyesight who has won the Best Male Singer five times. Not long ago, he came and sang songs at our concert, I knew he did so for my sake because he really did not have to come. Ever since he first participated in one of my concerts, I have always asked him, ‘Are there any organizations serving the visually impaired that need my support?’ Every time, I donate a seven-figure sum. I never approach those organizations directly, I simply ask him to make the inquiry for me. As a result, people know it is through him, I simply provide the funds; he gets the reputation. In this way, many virtuous fates arise. I am not saying this to boast how capable I am; rather, we should always be prepared to do good and do virtuous deeds. But, the fates are necessary. Without fate, you cannot help them even if you wish to. We form more virtuous fates, that does not mean standing on the street every day handing out money to others, or announcing that your restaurant offers free meals, and having people start to fight eventually. Many restaurants no longer do this because they always end up in quarrels, and all kinds of strange situations come up.

In today’s rather chaotic society, wisdom is needed when we are doing good. Much of the money you offer to Rinpoche has already been passed on to do good things. So why is it that while many people have nothing to eat, my refuge disciples always have food to eat? Even if you make an offering of NT$1,000 to me today, much of it may already have been passed on to help others.
 
Sutra: ‘If there is no futile action, there is no confusion.’
 
This means that you do not deliberately contrive what to do; try to figure it out and make your mind abide there. Therefore, you do not become confused or messed up. For instance, some people do virtuous deeds without even understanding what they are doing. They act recklessly and talk nonsense, that is so-called confusion.
 
Sutra: ‘If there is no confusion, there is no self (anātman) or what belongs to the self.(anātmīya)’
 
It does not mean you get lost in fame and fortune, making your pure mind confused. As long as there is no confusion, there is no sense of self or what belongs to the self. You will no longer cling to the existence of self, or to the appearance of self. For example, I have made more than twenty donations to Miaoli County, yet I have never appeared in person, nor do I need anyone to thank me. This is the real dānapāramitā (Puja Teachings Index 15) of anāsrava. It is not like being invited onto a stage to receive applause or being told, ‘From today onward, you may wear a certain color of qipao.’ That is merely hollow fame, once there is hollow fame, there is abiding. Once there is abiding, you begin hoping for even greater fame and recognition, such acts of virtue are sāsrava. What does sāsrava mean? Although you may perform many virtuous deeds, you will still continue in reincarnation. I, too, do many virtuous deeds, but my virtuous deeds become merit, whereas yours become good fortune. Of course, this is still far better than doing no good at all; doing nothing is even worse.

However, we are Buddhist practitioners, and we wish to be free from reincarnation. Therefore, everything we do, every action, every thought, and every word is directed toward that goal of not reincarnating. In order to be free from reincarnation, we need wisdom; we need to understand sūnyatā (Puja Teachings Index 21), and our guru’s help. What does a guru do? A guru is like a piano tuner; if the strings are wound too tightly, they will snap; if they are too loose, they can’t produce sound. It is the guru who can help you adjust. For example, Disciple Lin, who plays the piano. No matter how well she plays, without a piano tuner her piano will never sound its best. She knows how to play, but she does not know how to tune it; that requires someone else. Therefore, do not think that you can attain practice on your own. Nor should you think that Rinpoche enjoys scolding you or bossing you around. You have no experience of practice; all of your experience comes from what you have heard, what you have seen, or what you merely assume to be right; it is not experience attained through authentic cultivation. Without authentic experience of practice, your actions are contrived deliberately. Contrivance gives rise to hollow fame, and hollow fame gives rise to deviation. Then all kinds of problems will come.
 
Therefore, a guru must help you adjust the strings; they cannot be too tight, nor can they be too loose. As for when they should be adjusted, you have no idea. Scolding you is one of the ways to tune the strings. Not seeing you is another way. Punishing you is another, because your strings have become too loose and you refuse to listen. Many people think, ‘Learning Buddhism means being scolded all the time?’ Of course, if you are not willing to be scolded, what Buddhism are you learning? Do not think that, because Buddhism teaches compassion (maitrī and karuṇā), I should never scold you. Certainly, I will never scold you if you remain a believer. But if you take refuge and become my disciple, then I will definitely scold you. According to the sutras, Shakyamuni Buddha constantly admonished and reproved His disciples. Disciple Li, explains what ‘scolding ’ means. (The disciple replies, ‘Reporting to Rinpoche, it means to rebuke someone severely.’) That is what the sutras say, not what I say. So if you expect me to speak politely and gently, like a decent gentleman, then you should not be my disciple. In Buddhism, I have the responsibility to scold my disciples. Even His Holiness has publicly said that my way of teaching is good and that this is how it should be done. Therefore, if you cannot accept admonishments, rebukes, or having your faults pointed out, then do not take refuge in me. Once you take refuge in me, I have the responsibility to teach you and to tune you.
 
Sutra: ‘If there is no self(anātman) or what belongs to the self(anātmīya), there is no contention.’
 
This means that when there is no sense of self and no sense of what belongs to the self, there will be no contention. Although Tibetan Buddhism has the tradition of monastic debate, in which monastics publicly debate the meaning of the sutras and often speak in loud voices, that is debate, not contention. What the sutra refers to here is contention. This happens frequently within the sangha, when people insist that others are wrong or that it should not be that way. That is contention. When, in your practice, you think of no self (anātman), it does not mean that you, as an individual, do not exist. Rather, it means that inwardly your mind cannot be moved by the Eight Winds. You are free from greed and hatred; you remain unmoved. What belongs to the self refers to this body that you regard as your own existence. Naturally, you will no longer engage in contention with others. When I first began learning Tibetan Vajrayana, and later when I began accepting disciples and became a Rinpoche, many people often spoke about me. Yet I never argued with them. They could say whatever they wanted, even taking their evaluations and accusations to His Holiness, but the only thing I did was continue doing what I was supposed to do.
 
Sutra: ‘Where there is no contention, that is the Dharma of sramanas. Just as the void is level like the palm of one’s hand.’
 
Among monastics, as well as lay disciples, if there is no contention, that is the Dharma of sramanas. Contentions do not arise for the sake of the Buddha Dharma. Rather, they arise from personal feelings, personal concerns, or personal preferences. Sramana means monastic. A monastic should not argue with others. So, whenever any of my monastic disciples gets into a contention, I immediately punish them and ask them to leave. They should not have this kind of behavior. At this point, Rinpoche called on one of the monastic disciples and bestowed his teaching: Do you understand now? Why are you always so eager to insist you are right and everyone else is wrong? Now you are a monastic; why do you still get into disputes with others? As long as someone acts according to the Buddha Dharma and follows the guru’s instructions, even if that person’s way is not as good as yours or not as convenient as yours, that person has not gone against the Buddha Dharma. So why do you argue with them? I have been waiting for this sentence for a long time, and today it has finally appeared.

Just as the void is level like the palm of one’s hand. When a person does not get into contentions with others, his mind is at peace. The mind is as level as the void and as flat as the palm of a hand, with no hills or hollows; the mind remains peaceful.  Having realized no self (anātman) and nothing belonging to self (anātmīya), when facing criticism one thinks, ‘This is my karma.’ Without karma, why would anyone criticize you? Being criticized means that the karma is already there. Even Shakyamuni Buddha had been criticized by others, let alone ordinary beings like us. Does that mean we should stay silent when someone speaks incorrectly about the Buddha Dharma? No. The Dharma text states that if you hear such a thing, you should report it to your guru. The guru will decide how it should be handled. You should not rush out and argue with others. This does not mean Buddhists are afraid of trouble or that we should retreat whenever something happens. Speaking for myself, I’m not afraid of anything. The only thing I fear is the law of cause and effect. When dealing with a matter, however, you should not resort to disputes. If you need to reason with someone, then reason with them. When you are no longer intent on proving yourself the winner, what you say will naturally be reasonable, and others will calm down and listen.

Sutra: ‘Just as the void is level like the palm of one’s hand. Such a person does not fall into the Heaven of Desires, the Heaven of Forms, the Heaven of Formlessness. Wherever one may be, there is nowhere to fall. Therefore, there is neither physical form, nor visible appearance, nor any distinctions of position.’
 
These few lines are extremely important for a person practicing the Bodhisattva Path or motivated to be liberated from reincarnation. This does not mean that you must achieve this state. The point is not to accomplish it now; rather, you should uphold this concept. When you do not be in disputes with others, you are no longer carried along by the Heaven of Desires, the Heaven of Forms, the Heaven of Formlessness. Wherever one may be, there is nowhere to fall. Therefore, there is no physical form. Why do we continue to reincarnate within the Three Realms? Because you want to argue for yourself. Contention covers a very broad range. It is not limited to arguments over right and wrong; it also includes insisting on debating certain matters with others. Contention is the determination to win, never to lose to others. A highly competitive person always believes that they are right and everyone else is wrong. Once you become caught up in disputes, you become bound to the reincarnation within the Three Realms, the Heaven of Desires, the Heaven of Forms, the Heaven of Formlessness. Wherever one may be, there is nowhere to fall. Therefore, there is  no physical form. When you no longer want to argue with others, you will not follow the karmic retribution of the Heaven of Desires, the Heaven of Forms, the Heaven of Formlessness that arise from such contention to fall. To fall means to continue in reincarnation.
 
If you are no longer subject to reincarnation, then there is  neither physical form. In fact, all Buddhas and Bodhisattvas are without form and without color. Every Buddha image we see is a manifestation that the Buddhas and Bodhisattvas appear in according to our minds, because otherwise we would not know how to perceive them. Thus, Shakyamuni Buddha appears in the appearance of Shakyamuni Buddha, and Vajrasattva appears in the appearance of Vajrasattva. Yet within the Dharma Realm, they are entirely without form and without color; they are simply an immensely radiant light. If we continue to pursue outward appearances and form, we will fall into the Heaven of Desires, the Heaven of Forms, the Heaven of Formlessness. Even if one attains the Fourth Chan (Puja Teachings Index 06) Heaven, one still remains within the Formless Realm, where there is no color, yet form still persists, because one keeps on bothering whether he is abiding in the state of ding (Puja Teachings Index 06). Therefore, wherever one may be, there is nowhere to fall. Therefore, there is neither physical form, nor visible appearance, nor any distinctions of position.
 
Sutra: ‘When there is neither physical form, nor visible appearance, nor any distinctions of position, one thus accords with awakening.’
 
 These few lines are difficult for you to understand, but I will explain them to you. When you are no longer driven by your body, speech, and mind, or by greed, hatred, ignorance, arrogance, and doubt, you will no longer fall into the cycle of rebirth. When you have no form, it means there is no shape. Here, form (The Chinese term se can mean both color and physical form) does not refer to visible color or hue, but to physical shape, bodily form, and outward appearance. Nor visible appearance means that there is not even any outward manifestation. Nor any distinctions of position means that you no longer distinguish yourself by any particular fruition level or position. When there is neither physical form, nor visible appearance, nor any distinctions of position, one thus accords with awakening. When a person no longer cares about his form or appearance, no longer concerned with what outward appearance may be shown, and no longer attached to what fruition level has been attained, then that person naturally accords with awakening. By practicing in this way, he will accord with this way of practice; step by step, he will reach awakening eventually.

For example, earlier in the Ratnakuta Sutra it is taught that one should not compete for seats. At many pujas, especially among monastics—including some so-called Rinpoches—people compete over where they should sit. Shakyamuni Buddha taught that anyone who competes for a seat cannot free themselves from the reincarnation’s sea of suffering. The sutra explains this here. Because once you become attached to your own fruition level. A fruition level is not something to announce to others as proof of what you are. Fruition level only indicates the extent of your cultivation, how much capacity and power you have achieved through practice, and what kinds of sentient beings you are capable of benefiting. For example, many people think that reciting a great number of mantras is enough to solve various problems, but that is not necessarily true. When you have cultivated incomparably wondrous bodhicitta, and every thought is solely for the benefit of sentient beings, even the greatest difficulties can be resolved.
 
The recent typhoon was resolved in exactly this way. I did not destroy it or drive it away. Whenever a typhoon arises, countless sentient beings are within it—dragons, ghosts, fish, and many other suffering beings. As practitioners of the Bodhisattva Path, our purpose is not to fight against them but to give them, hoping to eliminate their hearts of hatred and desire for revenge, and hoping they may leave the reincarnation’s sea of suffering. Naturally, the force behind their vengeance then disappears. It is not a matter of destroying the typhoon or dispersing it. That is neither my way nor the way of the Bodhisattva Path. There is, of course, raudrakarman (Puja teachings Index 28) in the Bodhisattva Path, which exactly means killing. It is not that this method can never be used, but we use it only when it concerns an entire lineage or Buddhism as a whole. Under ordinary circumstances, we rarely use them. Most often, we employ santikarma (Puja Teachings Index 25) to help sentient beings. If you do not cultivate in this way, then whatever you do will involve attachment, because you are hoping to receive something in return. But if you cultivate in this manner, then whenever a thought arises in your mind, and it is for the benefit of sentient beings, then whatever problem it is can be coped with and resolved.

By ‘resolved,’ I do not mean resolving your own personal affairs. For example, although the typhoon was resolved, the typhoon itself still existed, it did not disappear, but its destructive power has disappeared. Why? Because it no longer harbored resentment or hatred, nor sought revenge. Many people have invented all kinds of stories about this, Rinpoche won’t speak of them, I just want to tell you that you constantly say you wish to liberate sentient beings, but on what basis? Simply because you wish to? If you have not cultivated bodhicitta and have not realized non-abiding, then you are not qualified to liberate sentient beings. If you do not believe me, the next time a typhoon comes, try it yourself. (The assembly laughs) We shall see what happens. Some people also make the vow to liberate sentient beings, it is indeed a very good vow. But how are you going to fulfill it? Do not imagine that simply making the vow means you can fulfill it. Making the vow is good, but it must be brought into reality. To fulfill such a vow, you must learn extensively and cultivate a lot first. It is a long and demanding path. Without going through that process, if you simply give rise to a motivation to chant for the deceased, and assume that the deceased will be reborn in Amitabha Buddha’s Pure Land, that is not how it works. It truly does not work that way, believe me.

Because according to what is stated in the Ratnakūṭa Sūtra, if you have not attained such a situation, what you recited is with form, shape, and abiding. Then, how come sentient beings possibly be liberated by you? Just now, while I was reciting the Great Six-Syllable Mantra, was it very hot? (The assembly replies: Yes.) It was extraordinarily hot. Did you smell the fragrance? (The assembly replies: Yes.) I was not wearing perfume , and I have not used soap or scented soap to bathe for more than twenty years; then, where did that fragrance come from? Because I abide nowhere. Since I abide nowhere, and the Bodhisattvas abide nowhere either; As the Bodhisattvas came, the Bodhisattvas naturally have a fragrance. The Bodhisattvas attuned to me, and this fragrance arose. What for to smell fragrance? It is to let that type of restless heart of yours to slightly pause a bit and become quiet for a moment, so that you are able to listen and take in the Buddha Dharma. Those wandering thoughts of yours, self-righteous, and coming here today wanting to listen to some Dharma that could benefit yourself, all wrong!

All day long, you said about making a vow to liberate sentient beings and said it has benefits for yourself.  How about towards the sentient beings? Learning Buddhism is to see what disadvantage one still has, what oneself still hasn’t accomplished or turned yet. If one hasn’t accomplished and turned, then you are the same as all the sentient beings, there is no difference. On what basis can one liberate sentient beings? Nor does it mean that because you practice in this way, you become superior to others. Rather, when your practice has reached this level, you abide nowhere. You are no longer even afraid of losing your own life. Only then are you able to liberate sentient beings. How could anyone liberate sentient beings in the face of such a powerful typhoon? By blowing it away with your mouth? (The assembly laughs.) With winds reaching over level 10, how could I possibly outblow the wind? It is compassion(maitrī and karuṇā) and bodhicitta that make the difference. Sentient beings naturally respond to genuine compassion(maitrī and karuṇā) and bodhicitta. Until you have cultivated compassion(maitrī and karuṇā) and bodhicitta, you must listen obediently and follow it step by step. 
 
We were born in the Age of Dharma Decline; there are no people with great or good capacity. There is no one like the Sixth Patriarch Huineng who was illiterate and, upon hearing one sentence, was able to immediately write a poem. None! None of you possess that kind of capacity, including me. Since we are not in such a way, then let us just proceed step by step. When being berated by the guru, you must make a determination, put genuine effort, and ensure these matters of yours are not repeated, and do not make mistakes again. Do not think that making a mistake once does not matter; every single mistake brings its corresponding karmic retribution. Because cause and effect is a very serious matter, cause and effect is a matter that happens at each second. Today, every sip of water, every mouthful of food one eats, and every word you utter all has its fruit. Without cause and effect, this universe would be chaos. The characteristic of Buddha Dharma is to remind us of the existence of cause and effect. One must remember the existence of cause and effect, believe in the existence of cause and effect, and not disbelieve. 
 
Cause and effect was not invented by Shakyamuni Buddha. This is the law of nature and the law of the universe. If we don’t accept cause and effect, thinking that by reciting sutras and everything can be corrected and become better, that is disbelieving cause and effect. Whenever we commit a single bad deed, we need to perform at least ten wholesome deeds to prevent the karmic consequences of that deed from ripening. You might say, ‘Is it that serious?’It is.  I’ll give you an example. It takes a very long time to construct a building, but to demolish it is very fast. It is like obtaining this human body this lifetime; it is the result of the cultivation of many lifetimes. Obtaining this human body is for you to practice, but you forget how to practice, so you continually demolish the building. By doing one bad deed, it equals knocking down a wall of the building. You keep striking it and tearing it apart; tearing it down to the last minute until your body can’t bear it, then you die. 

Why is it that some people fall ill and never recover, while others do recover? And why are there even those whose illness cannot be cured, yet who do not suffer from pain? Because he has already turned from evil to virtue. However, the karmic retribution still exists; it is impossible to vanish. Although this karmic retribution still exists, it will no longer harm his wisdom-life of cultivation. Therefore, everyone comes to learn Buddhism and keeps imploring for protection, safety, and peace; it is understandable, but this is just the beginning. When you have taken refuge for several years and are still imploring for this, then it is a waste of time. What time are you wasting? Originally, you should practice properly, and as long as you are willing to keep on practicing, naturally, you can protect and bless yourself.
 
If you continue to regard Rinpoche as the one who merely blesses you, don’t listen to him, don’t learn Buddhism from him; and everything he said, one doesn’t need to practice in such a way, and that you need only live a comfortable life; then why take refuge? There is no need to take refuge! Learning Buddhism is not about devoting effort for these several short decades. Therefore, these sentences are to tell us what a practitioner must do in such a way; and in the aspect of attitude, one must head toward this direction and do it. If you continuously hope to reach realization, awakening, and have not accomplished what was stated earlier no self(anātman), nothing belonging to self (anātmīya)– then how could one possibly awaken? It is impossible to be awakened.
 
What is ‘no self(anātman) ?’This body of yours is fake. What does it mean to be fake? Your body is a flesh body produced by all the virtuous and evil karma. The so-called ‘no self(anātman)’ means that the name of yourself is also fake. Suppose that in this lifetime you had no name, no date of birth, not knowing who your parents were, or having no one knows where you live, then who would this ‘self’ be? No one! Think about it: what we call the ‘self’ is nothing more than a collection of words and numbers put together and labeled as ‘me.’Take away this thing completely; to put it simply, if you suddenly go to a country, and suddenly get in a car accident and lose your memory— remembering nothing—this country has no records of you, then who are you? There is no self. Therefore, the definition of no self(anātman) is that we are the same as sentient beings; we all possess pure Buddha nature.
 
If you keep attached to the existence of self, thinking, ‘I am practicing’ and ‘I am learning’, then you are forever for your own sake, so it is impossible to cultivate the equal heart of compassion(maitrī and karuṇā).  Without compassion(maitrī and karuṇā), the evil and virtuous karma you accumulated from lifetime after lifetime can’t be transformed in this lifetime. Even if a meritorious guru blesses and protects you, temporarily preventing your karmic retribution from ripening so quickly, it is still on your own. For example, when I was in my forties, I got skin cancer; I neither saw a doctor nor received treatment, nor did I implore the Buddhas and Bodhisattvas to cure my illness. I just continuously diligently practiced in accordance with what the Buddhist sutras and Dharma texts said. By correcting many aspects of myself and continually accumulating good fortune, merit, and resources, the skin cancer was naturally healed..
 
Many people are worried about themselves, and there are only two extremes. Now, there are two extremes when you practice Buddhism; one is to cry your eyes out and implore the Buddhas and Bodhisattvas to save you; the other one is: Fine! Since I got this illness, if I die, then I die! That is called passivity. I have once said before that transforming illness into a tool for cultivation. When you get sick, you should practice even harder. Why? Then you will know you have committed a lot of evil karma; If some bad things happen, you should practice even harder, because you know that you have been entangled by evil karma. If you do not practice in this lifetime, this evil karma will continue to tangle you, tangle you until dragging you into hell. Many people think that they have taken refuge, and hope the karmic creditors will not come after them. It is true!  After you take refuge, the karmic creditors can’t approach you. However, after one has taken refuge, if one is unwilling to practice, before you die, the thoughts will suddenly go messy—not believing in the guru, not believing in the Buddha Dharma— your karmic creditors will come immediately. Do not think that because nothing has happened for decades, things happen before death; I have seen too many. Therefore, one must be well-prepared. 

Transforming illness into a tool for cultivation means that sickness can, on the contrary, let oneself realize the evil karma one had done in accumulated past lives; body, speech, and mind—all our thoughts generate karma and vices. Don’t think that just because it’s only a thought, it doesn’t matter. It does matter!   Otherwise, Bodhisattva Ksitigarbha would not have stated so clearly in the Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows that all our thoughts generate karma and vices. Karma, what kind of karma? Virtuous and evil karma. What are vices?  The vices of reincarnation, not the crime you committed. Therefore, as a refuge disciple, no matter whether you encounter adversity or illness, you should transform it into a tool for your practice. Recognize that your evil karma still binds you, and strengthen your resolve to practice diligently in this very lifetime. Resolve to pay back all the virtuous and evil karmas accumulated over countless past lives, and not to fall into reincarnation again.

 If one doesn’t make a firm determination and still thinks to rely on luck, thinking that seeing a doctor could heal you, Shakyamuni Buddha once said that there are three types of illnesses: One kind of illness can be cured by a doctor. Another is caused by the negative karma accumulated in past lives, which no doctor can cure. Yet another is caused by the negative karma created in this lifetime, and no doctor can cure that either.  Although Vajrayana has methods for curing illness, and it is also said that all Rinpoches are able to cure sickness, curing sickness is only temporary; Buddhist sutras and Lord Jigten Sumgon have mentioned it. Rinpoche helps you to cure sickness let you recover from sickness; you must practice even more diligently. Do not think that it is you who implored and received it, and made yourself become better, and it is you who practice well. Then you are wrong; it is not you who practice well; it is your Rinpoche who practices well. He helps you in the hope that you continue to practice. If you think the sickness has gone, good fortune comes, and nothing will happen, then the sickness will come very soon.

Therefore, Shakyamuni Buddha once gave an analogy; he said that even after a person recovers from an illness, there is still a lingering smell. It is like a room filled with abalone. He specifically mentioned ‘abalone,’ which means that people in India were already eating abalone thousands of years ago. He said that inside it is filled with abalone; after removing the abalone completely, this house still has a smell. Who has eaten abalone before? (The assembly raises their hands.) No need to be afraid when raising your hand. Wrong is wrong! Raising your hands slowly in this way, fooling me that I can’t see it? I will not be able to see you, but many people see it. Why does abalone need to be cooked with so much sauce? Because abalone is very stinky. If the abalone were uncooked and placed in a jar, the smell released when the jar was opened would be unbearable. Therefore, Shakyamuni Buddha said that it is just like a house in which a great deal of abalone has been placed. After the abalone was removed, this house still smells. Thus, one needs to sweep and clean continually, so then this smell will gradually disappear.
 
For example, you get sick; even Rinchen Dorjee Rinpoche removes this tumor of yours, but your body still stinks. What happens afterward depends upon you. If you think, ‘No, I will still rely on Rinpoche.’ I have spoken many times; I will only save you once, haven’t I? (The assembly replies: Yes.) Why will I save you only once? This is what the Buddhist sutra and Jigten Sumgon taught me—about what? When you encounter disasters or difficulties, Rinpoche will help you, but only once. Because if you don’t help yourself afterward, there is nothing I can do. Just like many people think that because the climate becomes warmer, typhoons become bigger and bigger; no, it is the killing karma of sentient beings becoming heavier and heavier. In the past, a single net might catch only a few dozen fish at most. Today, it is terrifying. A single net stretched between two boats can sweep away virtually every fish in its path; the karma of killing is unimaginable. Therefore, the passage expounded today is very profound and not easy to understand; nevertheless, this is the direction your practice should take.
 
If you still think that it is for your own sake; for example, I have a disciple, her mother passed away, the money will not be given to this daughter because this daughter will give all of it as an offering to Rinpoche. Therefore, when she died, she suffered. Rinpoche doesn’t need your offerings; whether you make offerings or not makes no difference to me. It is only when you make an offering to me that your good fortune is then able to be raised. But if you don’t make offerings, you are without good fortune; trust me. Rinpoche was able to live till 80 years old, from a person on the verge of death; it is not that I had a great deal of money and made many offerings; rather, I made offerings without abiding. I have practiced in this way ever since I began learning Exoteric Buddhism. Whenever those in Exoteric Buddhism asked, I made offerings. Even when they did not ask, I still made offerings. I never calculate a bit—calculate and calculate and calculate. That is why so much has been said here about these matters—they are all things we must do. Why should one make offerings? Because you must learn to let go, so that you can let go of your fame.
 
Rinpoche has done many virtuous things, and I have never mentioned it publicly. I tell you because you’re my disciples; I won’t tell anyone else. For example, I make lots of donations every year to support the visually impaired. I do many things without speaking it, this is what I should do, this is something that a practitioner should do, what a Buddhist should do. There is nothing to boast about and nothing to take pride in. Why do I do so much? Let me have the ability to help even more sentient beings, not to make myself become better and better. If I do not possess the ability, then without speaking of anything else, this typhoon alone would have been enough for you to see. Why should I put myself through all this hardship? If the typhoon blows in, the damage is also not mine. However, since I live here and make my life here, I naturally hope that this place will remain peaceful, so that everyone can live and work in peace and contentment. Therefore, I have told you before that as long as His Holiness has not told me to leave, you can still be relieved. If His Holiness says, ‘Rinchen Dorjee Rinpoche, you go somewhere else,’ then wait and see! I don’t know what happens after.
 
Sutra: ‘ If one is able thus to accord with awakening, one accordingly accords with that which is awakened. Why is there talk of “according with awakening” and that “which is awakened”? It is because, upon realizing that even the most subtle Dharmas are unattainable, this is spoken of as according with awakening and that which is awakened. One should enter into this understanding with equanimity. Thus one is able to accomplish the rare Dharma of a Bodhisattva Mahāsattva.’ 

These few words seem to be very simple, but if we are to accomplish Bodhisattva Mahāsattva, then the passage mentioned earlier is the citta(essence of the Dharma). One must accomplish this; the attitude must change completely. As I often say, you are a practitioner; you can no longer view or handle matters with the mind of an ordinary person. For example, the recent cooking-oil matter that caused such an uproar throughout Taiwan, none of my shops were affected. Why not? Because I conduct business without calculating everything solely in terms of cost. I would not dare say that inexpensive products can never be good. However, if one genuinely wants to provide others with good things, one must see clearly. Even if one should eat it, and then be able to take it out to others to use; otherwise, many problems arise afterward. This time, many major brands were affected because they calculated according to cost.

I am not someone who counts the cost when doing things; I simply hope that you can enjoy good food. Do you think I care about this little expense? In a way, I am making offerings to you as well, yet many disciples still haggle with me, saying, ‘Let’s not go. A meal costs so much. Other places do not cost that much.’Now you understand? (The assembly replies: Understand.) It’s not Rinpoche making your money. If Rinpoche wants to make your money, the easiest way is to stop running the business; in that case I could make money because I won’t lose money. I am not boasting. When the government inspected my restaurant, it passed all one hundred and eighty-odd inspection items in a single inspection. Is that easy? (The assembly replies: Not easy.) Even the kitchen of your house isn’t that clean. (The assembly laughs.)
 
I often say, why are women so unbothered by unhygienic things? For example, in my store, when we wash a customer’s hair, we use disposable towels. I absolutely forbid them from buying ordinary towels, washing and drying them after use, and then using them again for another customer. I find that disgusting. Don’t you think it’s disgusting? Don’t go to my store now, because there is only one person working there, and I don’t want her to be exhausted! I simply mean that all you women seem to have ‘Disgusting’as your surname—you don’t mind these things at all. Secondly, wash your hair by yourself at home. Just think about it: you have no idea what those towels may have been used for. Why do I know? Because when I was in Hong Kong, my younger brother’s godmother owned a beauty salon, so I know exactly how such things are handled. Where can you find truly clean towels? Wait and see; only disposable towels are truly hygienic. I am not saying this to make money from you; don’t go because there is only one person working there now, and she is getting on in years. Don’t work her to exhaustion. (The assembly laughs.)

Therefore, why am I able to be in this way today? I also engaged in business in the past. However, throughout the process of learning Buddhism, I gradually came to understand that in this lifetime, either others are owed by me or I am owed by them. Therefore, I no longer want to owe any further debts. Since I do not want to owe anything, in everything I do I will see clearly whether I have harmed sentient beings. If it would, then whether through my speech, my thoughts, or my actions, I must not do it. By cultivating in this way, one can accomplish the rare Dharma of a Bodhisattva Mahāsattva.
 
So-called ‘the rare Dharma,’ can you accomplish it? No—that’s why it’s called ‘rare.’Just like Rinpoche’s retreat on Lapchi Snow Mountain in 2007, which lasted for more than three months, could you do that? You could not; that’s why I am rare. It means that very few people are able to accomplish such a thing. Nevertheless, we must first accept this principle and keep it in our hearts. One day, when you truly dedicate yourselves to practice, remember you must do it this way. Why was Rinpoche, at the age of sixty, able to undertake a retreat of more than three months at an altitude of 4,500 meters on Lapchi Snow Mountain in 2007? It was because of no self(anātman), nothing belonging to self (anātmīya), and abiding in nothing whatsoever. Why enter retreat? Because I felt that I still lacked the ability to benefit sentient beings. Although I was already able to transfer consciousness at that time, I still felt that it was not enough; there are too many sentient beings.

That day, when I looked at the typhoon, I saw how many sentient beings were within it—so many that it was beyond imagination. Let’s not speak on such a grand scale; just consider our Buddhist Monastery. Do you know how many insects, snakes, frogs, and birds live there? There are countless numbers of them. So today, when you speak of liberating sentient beings, being able to liberate yourselves well is already an extraordinary accomplishment. Why? Because even within your own bodies there are countless living organisms. Shakyamuni Buddha taught that when one has cultivated the sūnyatā compassion(maitrī and karuṇā), even the living organisms within one’s body are liberated. What organisms? Nowadays everyone worries about not having enough beneficial bacteria, don’t they? That is. Shakyamuni Buddha also says in the Ratnakuṭa Sutra that there are parasites on the eyelashes, parasites in the eyebrows, and parasites on the neck as well. So why is it that your neck sometimes has an odor? It is because of those organisms. Those romance novels always describe someone’s neck as being wonderfully fragrant; it’s the excrement of those organisms. (The assembly laughs.)

Why can’t one bathe during retreat? It is to see whether or not you have cultivated a compassionate(maitrī and karuṇā) heart. If one has attained the compassionate (maitrī and karuṇā) heart—I retreated for three months without bathing, but my body bore no odor upon exiting the retreat, nor did my body itch because I liberated all the micro-organisms on my skin; I did not need to tell them that I was going to liberate them as they were naturally liberated since the power of compassionate (maitrī and karuṇā) made them understand that they needn‘t harm me, and therefore they needn’t fear anything. Some people claim, ‘ I have come to you to learn Buddhism simply for the sake of one person that I hurt.’ How can you have only hurt one person? How many sentient beings have you harmed? Why do I prohibit the use of any chemical pesticides at my Monastery? Chemical pesticides harm sentient beings. My Buddhist Center in Japan also prohibits the use of chemical pesticides—they told me the trees will die. I told them it’s fine since I can transfer consciousness to the trees, but they must not use any chemical pesticides on the day I enter the retreat. (His Eminence Vajra Guru Rinchen Dorjee Rinpoche Perfectly Completed a Retreat at the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche, Led Disciples in Their Second Retreat, and Performed the Vajrasattva Puja to a Perfect Completion) Suddenly, the cicadas all chirped loudly in unison—it was an extremely loud roar of thousands of cicadas, which is impossible. Since Cicadas never chirp simultaneously, especially during the hottest hour of noon. 

I speak so much on the matter not to boast my capabilities, but to explain how everyone can eventually accomplish everything mentioned in the Buddhist sutras as long as you listen, as long as you are willing to start acting upon this rare Dharma—it is rare since very few are willing to act upon it. 
 
Sutra: ‘What are the rare Dharmas practiced by the Bodhisattva Mahasattva? As follows: in maitrī there is no self (anātman), in karuṇā there are no sentient beings (sattva), in joy (muditā) there is no one who possesses life (jīva), in equanimity (upekṣā) there is no pudgala (person), in making offerings (dānaparamita) there is no subsequent mind of regret. Upholding the precepts (śīlasaṃvara) gives rise to a mind of stillness and silence.’ 

This sentence refers to the breaking of the four forms from the Diamond Sutra: ‘No mark of self(anātman), no mark of person(pudgala), no mark of sentient being(sattva), no mark of one who lives(jīva).’Here it explains the teachings of the Diamond Sutra—when a Bodhisattva is helping sentient beings, his compassion (maitrī and karuṇā) does not stem from the notion that ‘I want to show compassion (maitrī and karuṇā),’ and when he does show compassion, it is not because sentient beings are in need of it. In his concept, it is his responsibility as long as sentient beings have not left the suffering ocean of samsara. Just as Kṣitigarbha Bodhisattva declared: ‘While the hells are not empty, I vow not to attain Buddhahood.’This is his responsibility. Will the hells ever be empty? No, that’s impossible. Just as my vow is ‘If sentient beings do not attain Buddhahood, I will not attain Buddhahood.’

Why did I make such a foolish vow? There is no choice, as it is all based on the fact that in maitrī there is no self (anātman), in karuṇā there are no sentient beings (sattva). This means the rise of compassion (maitrī and karuṇā) is not for the sake of reaching a particular fruition level, a certain standard, or a specific method. It is simply in knowing I will leave samsara, I hope that sentient beings may leave samsara as well; in knowing I will attain Buddhahood, I hope that sentient beings may attain Buddhahood as well. This is the correct sense of compassion (maitrī and karuṇā). If one dedicates merit to another simply for some minor matter today—in the hope that others will not harm you.  But since you harmed others first, how can you ask others not to hurt you? This type of dedication is superfluous. Once you attain the compassion (maitrī and karuṇā) of śūnyatā (Puja Teachings Index 21), you needn’t dedicate—your karmic creditors will all know naturally. Although it is very difficult, we must act upon it. What do you do before you are able to accomplish this? Be reverent to the Three Jewels and listen to the guru’s words; this is useful. Because the guru will protect you every day. If you don’t listen, you’ll get kicked out, but if you do listen, you won’t get kicked out.  

As I mentioned earlier, I am the teacher who tunes the instrument, and you are just like the strings of the instrument; therefore, when someone says that they can recite very quickly and have completed the recitation—that’s wrong. Because they are unwilling to let me tune them; they did not ask ahead of time and pushed through with brute force! Only yesterday I told a disciple: you prostrate too many times; you should perform half the number of prostrations. That’s different from what I tell others, isn’t it? I teach according to the disciple’s capacity—I’m not to say that they are incapable, but I must tune them according to their condition. Without the guru, you…(sigh). 
 
In joy (muditā) there is no one who possesses life (jīva), in equanimity (upekṣā) there is no pudgala (person), in making offerings (dānaparamita) there is no subsequent mind of regret. These sentences refer to breaking through the Four Marks. In joy (muditā) there is no one who possesses life (jīva)—life (jīva) does not refer to how long one lives for; life (jīva) means time and distance. When the Bodhisattvas help sentient beings, there is no sense of time or space; therefore, there is no one who possesses life (jīva). For example, when I perform the Powa for sentient beings, I can do so even when I am 2000 kilometers away. If I possessed the sense of distance, I wouldn’t be able to do so. For example, when some sentient beings have been dead for a few years, I can still attract their spirits and practice the Chod Dharma for them; this exemplifies there being no one who possesses life (jīva). Furthermore, there is no distance between zones. For example, when I perform certain Dharmas, although I am in Japan, disciples in Taiwan can still feel that I am performing this Dharma—there is no distance. But what does one do to achieve the state of no distance? One can only achieve this when one has no self (anātman) and nothing belonging to self (anātmīya); if one possesses self, one cannot accomplish this. In joy (mahāsukha) there is no one who possesses life (jīva)—joy (mahāsukha) means to be happy (with an open heart); further, it means that you may become better, or that you may live longer, but this longevity will still come to an end eventually. Joy (mahāsukha) refers to Dharma joy, and another meaning is great bliss (mahāsukha). In other words, when you can practice to this level, to you, life (jīva) first changes; second, it becomes something you have control over, and you may prolong or shorten it.
 
For example, Rinpoche has lived for eighty years now; if I no longer want to live, I will no longer live. I can sense that I can now control how many years I live. Why is it so? When fate comes to an end, I will take my leave! What does it mean for fate to come to an end—when no one is willing to learn Buddhism—and that is when I will leave. No matter how much I speak, no one seems to listen. There’s no benefit in staying around! Because His Holiness wrote in the Long Life Prayer he bestowed upon me, I can go anywhere I like, anytime—I shall go wherever there is fate. I should not be tied down here by the one thousand or so of you. Therefore, if you don’t learn Buddhism wholeheartedly, and still pray for protection, you will enable me to leave earlier. I am not threatening you, but this is the way things are. Because when you practice the Bodhisattva Path, any worldly matter goes from left hand to right, from right hand to left—all is merely clouds and smoke passing by the eye—he abides in nothing whatsoever. Since you are not willing to learn Buddhism conscientiously, although I have learned a great deal, none of you are willing to learn, I shall bring it all with me, and nothing will be left behind. In particular, the Vajrayana heart Dharma will never be written down on paper—only a few terms; just as I learn the Hevajra, even if I showed you a bunch of Dharma texts, you still won’t be able to understand their contents even if you read them for a hundred years—without the guru, you will not know the meaning within.
 
In equanimity (upekṣā) there is no pudgala (person). This means you relinquish everything—there’s no mark of the person—no sign of the human. How so? For example, when Kṣitigarbha Bodhisattva liberates sentient beings in hell, he takes on the form of the beings from Hell. The Kṣitigarbha Bodhisattva that we see now is in his form for liberating sentient beings of the Human Realm. Why do I know? Because I once saw a thangka depicting Kṣitigarbha Bodhisattva in the Hell Realm — manifesting in the form of hell beings. Take Avalokiteśvara Bodhisattva for example: there is the Scorched-Face Master, present in the Exoteric Water-Land Puja — he liberates ghost beings, liberates hell beings, and his face is altogether different. This means that if you are attached to being human for life after life, you will not be able to enter the Six Realms to liberate sentient beings continuously. This sentence is more about: if you relinquish, perhaps this life, perhaps many things, but never should it be for ‘myself,’ the person, nor someone else. What you relinquish is for the sake of all sentient beings with fate, to help them attain Buddhahood—that’s why you relinquish. 
 
In making offerings (dānaparamita), there is no subsequent mind of regret. This means that when you perform offerings, you must not regret doing so; you must not think that you have given more than you intended—don’t harbor such thoughts and don’t be afraid of giving. It is useless to make offerings in this way. 
 
Upholding the precepts (śīlasaṃvara) gives rise to a mind of stillness and silence. When you formally uphold precepts—precepts being the Lay Precepts, the Ordained Precepts, Bodhisattva Precepts, and Vajrayana Precepts. When your heart upholds the precepts—what does uphold mean? To uphold means to take hold and not let any internal, external, or any type of temptation change your heart to abide by the precepts. This gives rise to a mind of stillness and silence; when your heart upholds the precepts, you will naturally give rise to a mind of stillness and silence. What is a mind of stillness and silence? It is not being unable to hear anything or having no thoughts; instead, it means that your heart remains in a state of silence and stillness, and you can practice without being affected by internal or external disturbances. 

Upholding the precepts (śīlasaṃvara) gives rise to a mind of stillness and silence. It is more important to uphold the precept in the heart than through your actions. Why is it so? We all uphold precepts on the surface, but your heart does not uphold the precepts—it’s all false. For example, some people claim to be vegetarian by eating vegetables on the side of meat; that is a false upholding of the precept. Someone will definitely argue that the Sixth Patriarch Huineng used to cook for hunters, and he did cook meat—was he upholding the precepts? Indeed, his heart was upholding the precepts. How do you know whether or not Huineng ate meat? If he practiced under the School of Chan (Puja Teachings Index 06), he would definitely refrain from eating meat. Then how did he eat? I don’t know, but he would have certainly had the means to eat what he needed to eat—his heart upheld the precepts. Why did he go cook for the hunters? It was his fate; he could not appear— otherwise he would have been killed. In order to keep the Dharma lineage of the School of Chan (Puja Teachings Index 06), he accepted the matter. Therefore, his heart upheld the precepts, and he did not change; it was merely a phase that passed, a fate. Many would berate him and say that as one of the founding gurus of the School of Chan (Puja Teachings Index 06), how could he go to cook for the hunters? Hunters hunted prey, and one would have definitely touched meat. Did he break the precepts? No, he didn’t because his heart upheld the precepts; he would not have changed. If he did change, he would not have been able to speak in sentences, become venerated by others as the founding guru of the School of Chan (Puja Teachings Index 06), and allow the Chan (Puja Teachings Index 06) School to branch out and flourish. Therefore, it is more important to uphold the precept in the heart than to uphold the precepts superficially as a display to others.
 
For example, in the past, I met a legislator who was vegetarian, but the restaurant accidentally cooked garlic in his food, so he chastised them very severely. Once in a while, we go out to eat, and others unknowingly cook garlic in the food; after taking one bite, I would stop, but I would not chastise them. As a non-vegetarian restaurant, making vegetarian food is very difficult for them. When they cook up a vegetarian dish and put garlic in it unintentionally, and you take one bite, leave it if you don’t want it! Did you break the precepts? No. Because you are not the one who wanted to eat this, and your heart upholds the precepts. It should become clear to you with this example. On the other hand, we live in this world full of turbulence and chaos; sometimes there are many things in which we cannot place ourselves outside—it’s not really possible—but your heart must uphold the precepts. As long as a particular matter might lead you to break the precepts, even if you see others taking part in it, do not tell others off because they have their fate. Don’t try to be Rinpoche all the time, alright? Many people tend to chastise others—set an example through your own actions. 
 
Let me tell you all my personal example: for instance, my younger brother was very frightened of me since he was young because only I got to beat him—he never got to beat me. When he grew up, he contracted an illness— a cerebral hemorrhage— and I saved his life. But after that, he became quite short-tempered. Therefore, many times, whether intentionally or not, he shouted viciously at me in front of our mother, and even got up, gesturing to hit me. According to my personality in the past, I would have said, ‘Alright! Come over here!’ He would never have been able to defeat me because I have learned kung fu, and although he has too, he has not learned as well as I have. At that time I was not yet a Rinpoche, but I would always say, ‘Pardon me, I’m sorry, don’t be angry.’ Why was my mother willing to learn Buddhism from me in her old age? Because she saw that this son of hers had changed. She knew my temperament very well — who would have dared to bully me in the past? When others held up a knife to cut me, I would still charge at them to beat them—I was never afraid. But since I learned Buddhism, my heart must uphold the precepts! Whether my brother was sick, or being angry on purpose, or trying to seek justice—no matter how he behaved, I am his older brother; shouldn’t I endure things a little? Therefore, I didn’t get angry, and all was fine—he stopped berating me. Even sometimes he would treat me this way in front of my friends. In the past, I would have jumped up and said, ‘Fine, let’s take this outside.’ And once I took off my watch, I would beat him. But now that I have learned Buddhism, my heart must uphold the precepts. So now, in his later years, my brother respects me and has accepted Buddhism instead.
 
Therefore, the reason why members of your family are unwilling to learn Buddhism with you is a hundred percent related to you— you have not changed. You still give the sense that ‘I am better off than you because I’m learning Buddhism, and since you aren’t learning Buddhism, you are entangled by evil karma.’ Do not chastise others this way—you’re the one who hasn’t changed. If you have changed, your friends and family would definitely notice! To change means that others notice that your worst flaws have disappeared as a result of your learning Buddhism, so naturally they will follow you; at the very least, they won’t object to your continuation in learning Buddhism —this is the concept. 

My brother spoke very roughly when he yelled at me, such that the people at the table next to ours thought we were going to get into a fight, and I kept apologizing to him, ‘Don’t be angry. Don’t be angry.’ One attains the state of no self (anātman) and nothing belonging to self (anātmīya) if one can learn this. Ordinarily, this kind of ugly family matter shouldn’t be brought up, but since my mother has passed, and my brother and I are old, I don’t mind speaking of it—to give you an example. You have family as well, right? You also have siblings that argue with you all day long, but if we employ Buddha Dharma, we can resolve many things. Perhaps it will be painful—the process of resolution will include suffering, but as mentioned earlier, we are taught to be without argument. He said it was my fault, and so I said, ‘Right, that’s right, it’s my fault, it’s your brother’s fault,’ because my mother sat next to me; I couldn’t let my mother down, right? When two sons get into a fight, who do you think she should help? It would be wrong to help the eldest son, and also wrong to help the younger son. Why is it wrong? She lived with the youngest son for over a decade, and I am the eldest son, as well as the eldest grandchild of the family. If she helped me, the youngest son would be jealous, so that’s wrong—she was in a difficult position. So as the younger generation, you must understand that parents have their difficulties as well. As a Buddhist practitioner— if you consider yourself a Buddhist practitioner— refrain from arguing, but it’s not a matter of being afraid of conflict. That time my brother even wanted to punch me, and so I said, ‘Hang on, just a second, let me take off my glasses, and then you can punch me.’ (The assembly laughs.) And his temper subsided. If I said yes, we would have gotten into a fight. 
 
Today, Rinpoche teaches you not because you must imitate me, but since the Buddhist sutras speak of these matters, I offer my example so that you may compare and see if you could do the same. You are only behaving like a practitioner if you can. If you can’t, then listen and be obedient; don’t be self-righteous and think that by reciting quickly and completing the Guruyoga means that Rinpoche will treat you well. You are wrong; how can I myself be controlled by you? I am someone who, apart from being subjected to karmic forces, cannot be controlled by anyone. Because I am someone who can relinquish anything—to live till eighty is quite enough! I cannot be controlled by anyone. Because I am Buddhist—how can I be controlled by you? No one can control me in any way whatsoever.

The passage that I expounded today is profound and difficult to achieve, but this is the rare Dharma, which you must remember—no one knows when you might be able to use it. Just as I have continued to act upon these things before I spoke about them, because I learned in a previous life, so that in this life I can act upon them naturally, and needn’t re-learn them. However, in this life I teach you, and if you are able to listen and truly register them, in another life you happen to be learning and practicing Buddhism, you will naturally perform these deeds as they will emerge from your Aliaya consciousness, and you will act upon them. Therefore, you must listen carefully. 

In the past, I have told this story; once, on a flight, the Christian sitting next to me was frightened by the air turbulence. I mentioned ‘your Lord,’ which seems like breaking the precept, but my heart still upheld the precepts; I am still a Buddhist. But to end her fear, I employed her method, and she was no longer afraid because she was embarrassed—if she kept screaming, she would have offended her one up there, so she stopped immediately. 
 
Therefore, our practice is very lively—it isn’t so rigid and inflexible; one doesn’t enter a formula and stay the same way. We speak of change not in terms of changing the precepts in your heart; instead, these are Dharma of convenient means— which methods to be employed in resolving this particular type of problem. For example, my brother openly shouted at me in public; was he right? No! To yell at me in front of my mother, was he right? No! But in terms of Buddha Dharma, this is the karma between the two of us. Since I am a Buddhist practitioner, I should not argue with him—it isn’t that I must endure it— I accept it, and the matter is resolved. If we speak in terms of worldly Dharma—are you kidding? I’m his older brother. But who will be upset? My mother will. Since I must be filial, I mustn’t upset my mother. Therefore, this is the difference between Buddha Dharma and Worldly Dharma. I could also lose my temper, couldn’t I? ‘I am the elder brother — what are you playing at? You come at me like that — you must have a death wish.’ But now I am not an older brother; I am a Rinpoche. Since he is berating me, well then, let him berate. 

Second, I mustn’t upset sentient beings; I must fulfill their wishes. He hoped to suppress me this way. How do you say it in Taiwanese? (The assembly replies: ah-lo̍h-té （to keep someone down).) So I let him push me down, and my mother became happy—this son of mine no longer fights with the younger son; everybody was happy! On the surface, it appears I suffered some grievance — did I really? No. All grievance is something one conjures up oneself — it is precisely what the sutras spoke of earlier: the existence of a self. When you don’t think about the grievance, there is none. This story about my family makes it evident to everyone why I am a Rinpoche today, and you’re all sitting down there getting chastised—because you couldn’t do this. You all absolutely couldn’t have done this. Since you can’t do this, listen and be obedient, okay? Don’t be self-righteous and think that you’re practicing; it’s still very early on! Practice the Dharma Protector. 
 
After Rinpoche led the disciples in practicing the Achi Dharma Protector Liturgy, Rinpoche expounded: 
 
Disciple-Wei, how are you holding the Vajra? Where is your heart? Why are you holding it to that side? You’re the same as your mother. You too! Disciple-Chen, how are you holding the Vajra? You weren’t holding it there earlier. Our heart lies between the two bosoms; not here or there! If I see you place the Vajra anywhere but between the two bosoms, I will kick you out. It’s such a simple gesture and yet you cannot follow and learn. You think you just have to ring the bell and that’s it? Nonsense! 

Next, Rinpoche led the assembly in practicing the Dedication Liturgy.

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Updated on July 15, 2026