Dear anonymous,

Avalokiteshvara Hari Hari Hari is a form of Avalokiteshvara (Chenrezig) who sits on the shoulders of Vishnu, who in turn sits on a Garuda, who in turn sits on a lion. It is a specific form of Chenrezig.

Buddhas are invoked to grant blessings and as a way for us to overcome certain situations in life, through purification of karma and accumulation of merit. Ultimately, they do not solve all our issues, but they grant certain conditions and help us develop certain qualities that help us to progress spiritually, so that we can attain enlightenment ourself.

If your mala falls out of your hand, simply pick it up and continue where you left off, but some beads back. This is easier if you have counter beads on your mala. Or to be safe, start that particular mala all over again.

It was not only Trijang Rinpoche who said this about mixing traditions, this is said by all Lamas who are practising a particular lineage. Each lineage has their own way of explaining the teachings, certain practices and techniques that they focus on. If you mix the lineages together, then these will not work the way they should, and hence there will be no progress by spiritual practitioners, so the lineage will collapse. However, each lineage is valid and lead to the same goal, complete enlightenment. But if you don’t put effort into one method, you will never reach that goal. Tsem Rinpoche used to say that if Lineage A practises Green Tara, they practice in a specific way. Lineage B may practice Red Tara, and the way in which the practice is done is different. In the end, practitioners of each Lineage will achieve the state of enlightenment, but the methods used are different. If you mix the practices of Green Tara from one lineage and Red Tara from other lineage, people will get confused and won’t reach enlightenment either way. So it’s better to practice one lineage and go all the way with it. If the methods are mixed together, the path of practice becomes unclear, so no one will progress spiritually. Both lineages and practices collapse, they become ineffective. Hope this answers your questions.

There is no common consensus amongst all Buddhist traditions about the meaning of pandaka. Some say it refers to those who are overly sexual and act on their physical desire overtly and a lot, some say it is people who become overly sexual during certain phases of the lunar cycle and cannot help but to engage in physical relations. In our tradition, we don’t really use the term, but describe the actions/behaviour of such people when dealing with sexual misconduct.

Hi Terri,

There is no associated visualisation involved for mantra to bless the feet. The power of this practice comes from the mantra itself. Simple recite and then blow on the soles of your feet. Hope this helps!

Hi Kevin,

Regarding to the longer version of the Dorje Shugden prayers, including the longer invocation and praise, yes you can do that version for your retreat. But it should be consistent. So every day, you should do those prayers if you want to add them in.

You can reuse the swastika and kusha grass. There is no need for you to make and use a new one every time.

For the torma offering, just recite what is in the text, which is the torma to Lama Tsongkhapa. Even though we have the torma for Dorje Shugden on the altar, it’s not necessary to recite the torma offering specifically. Unless however, you would like to recite the separate torma offering to Dorje Shugden during the section of his prayers during your retreat. Then of course, you can recite.

Yes, you can include other practices during the retreat. In this case, finish the Guru Yoga section inclusive of the dissolution first. Then continue with Amitabha practice. Once you finish that, Lama Tsongkhapa reappears on top of your head, and you continue on to the Protector practice of Dorje Shugden.

In regards to the dissolution of Lama Tsongkhapa:

If you are only practising Lama Tsongkhapa and Dorje Shugden, then once the main part of the Guru Yoga is finished, Lama Tsongkhapa comes to sit at the top of your head, facing the same direction as you are. Then you begin the Protector practice. After the protector practice has finished, you do the dissolution and then continue on with the completion dedication.

In you are including other practices, such as Amitabha. Then you do the Guru Yoga with the dissolution. Then move on to Amitabha practice. After that, Lama Tsongkhapa reappears on top of your head, and you continue with the Dharma protector practice. Once finished, Lama Tsongkhapa dissolves back in to you, here there is no need to recite the dissolutions prayers again, just visualise. Then continue with the completion dedication. I hope these answers help.

Dear Duy,

Yes, you can find the food offering prayer to Dorje Shugden here: https://www.dorjeshugden.org/practice/food-offering-prayers-to-dorje-shugden. The article explains more about the Food Offering and also gives the Food Offering Prayer.

You can offer your meal, even if it has includes meat. Obviously, being a vegetarian would be best, but Dorje Shugden will still accept your offering. However, it is highly recommended that once you have offered your meal, recite the mantra to bless the meat, before you eat the meal. This mantra blesses the animal that passed away for the meat. It helps alleviate their suffering wherever they have taken rebirth and plants the seeds of enlightenment in their minds. You recite the mantra below seven times and then gently blow on the meat before you eat your meal. This mantra is highly recommended by Tsem Rinpoche and all the high lamas of our tradition.

Mantra: OM ABIRA KHE TSA RA HUM (recite seven times, then blow on the meat before eating).

Hi Terri,

Nice to see you here, and thanks for your question. Even if we kill an animal accidentally, we have accrued negative karma. Hence, we can engage in our daily practice to help purify that karma and also dedicate the merits from our prayers for the animal we have accidentally killed. In addition, we can engage in specific purification practices such as Vajrasattva or the 35 Confessional Buddhas practice to purify this karma of killing.

There is mantra that Tsem Rinpoche recommended, which is the mantra to bless our feet. The mantra is: OM KHE TSARA GHANA HUM HRI SOHA. The mantra is recited three types and then you blow on the soles of both your feet. This is done in the morning. If we happen to step on any insects and they die because of that, this mantra helps to bless their minds and helps them to take a good rebirth. This power of this mantra only works when we kill them by accidentally stepping on them. I hope this helps.

Dear Simplycurious,

I have not heard anything like this before. In our tradition, and in fact what I know of other lineages also, the gift any image or statue of an enlightened deity is a very good thing, including White Tara and Manjushri. Images of the Buddhas embody their energies, so when you gift that representation it is actually meritorious for that person, because they now have the chance to be connected with that Buddha and generate merit by placing that statue on their altar and receiving blessings. Even if they simply place it respectful on a table or shelf, every time they see it, they plant the seeds of enlightenment in their minds. Even just having a Buddha statue is great for the house and environment. They are very powerful.

Actually, if you give a statue to someone, and they have it on their altar, when they pray to the Buddhas or make offerings, you also get some merit because you were the one who facilitated them to have that statue. That is why, there is a practice in Buddhism of sponsoring statues and images and then giving them away to people as gifts. It’s a very meritorious act.

White Tara is excellent for healing and long life, and Manjushri is excellent for developing wisdom. So when you give these statues to others, they have a chance to benefit from the energies of these enlightened beings. I hope this helps. Thank you.

Dear Anonymous,

Thank you so much. We are so happy to read that you appreciate of all Tsem Rinpoche’s work to have this blog, and that of the team behind the scenes.

Dear Gerry,

Yes, Trogma Nagmo is female. The very wrathful female deities like Trogma Nagmo have facial hair, which is a blaze with wisdom fire. It’s is how they manifested their form. It’s not uncommon for women to have facial hair actually.

Traditionally, it was considered to be less desirable to be a woman, because of culture and societal norms. Unfortunately, this also continues to this day, because women still face difficulties within society and culture at large due, this even applies to Dharma practice. Women, more so than men, are pressured by culture and society to fill certain roles.

Pearls were offered in Tibet because they were incredibly valuable. Tibet is a land-locked country, hence to acquire pearls was very expensive. The offering was more to do with worth. Nowadays however, practitioners are moving more towards synthetic pearls since they do not involve killing. This was also recommended by Tsem Rinpoche.

Tushita is a pureland, meaning everything there is geared towards Dharma practice, and you have no worries about anything else. For example, if you want food, it’s provided, if you want a nice house, it’s there. But none of these things will lead to the arising of attachment or aversion in your mind. Basically, it will aid you in your practice to learn the Dharma and practice it. Hope this helps.

Dear TJ,

In regards to learning the Dharma, Tsem Rinpoche recommended a list of books that a must read. The list is here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html

In addition to the list, you can slowly read the following articles: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/buddhas-dharma and read the transcripts from Tsem Rinpoche’s teachings: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/transcripts

In regards to a daily practice, Tsem Rinpoche recommended the practise of the Diamond Path Sadhana (https://www.vajrasecrets.com/diamond-path). This is the combined practice of Lama Tsongkhapa and Dorje Shugden. You can learn more about Lama Tsongkhapa’s practice here: (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html). You can find an introduction to Dorje Shugden here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/beginners-introduction-to-dorje-shugden.html

Both transforming the mind along the spiritual path and engaging in these practices will help to purify your karma. There are more specialised forms of purification practices such as Vajrasattva and the practice of the 35 Confessional Buddhas. But it’s better to understand and practice the Diamond Path sadhana first. As these other purification practices can be added on to the Diamond Path when you are used to doing it. I hope this helps.

Dear Anonymous,

Yes, if you are drawing a thangka or image of the Buddha, then it is okay to include other types of traditionally used offering items according to your own tradition. For example, it’s perfectly okay to use types of Indian offerings such as diya lamps, bells, incense, etc. In fact, the usually seen types of offerings within thangkas is actually a Tibetanised version of offerings made in the Indian tradition.

I cannot remember the exact book per se, but this actually matches all of what Tsem Rinpoche that Dorje Shugden can be practised by anyone. This includes other traditions with Buddhism. In fact, Dorje Shugden’s practice originally arose in the Sakya Tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html), was practised in the Kagyu Tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html) and within the Nyingma tradition also (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-in-nyingma-pemayangtse-monastery-sikkim.html). These are all a few examples of Dorje Shugden’s practice in other traditions.

Apart from Namka Barzin, two other worldly beings were added to Dorje Shugden’s retinue. They are Methar (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html) and Shangmo Dorje Putri (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/shangmo-dorje-putri-the-bamo-of-sakya.html). Shangmo Dorje Putri was placed into the retinue of Kache Marpo. And in turn Kache Marpo is part of the retinue of Dorje Shugden.

If a tradition can trace it’s origins and teachings all the way back to Buddha Shakyamuni in an unbroken line of teachings by teacher to disciple, then it is considered a true and authentic lineage. The reasons there may be disagreements is because the path of practice can be different. Different lineages will emphasise different teachings and practices over others. For example, with the Gelug lineage, the main path of practice is the Lamrim and certain Tantric deities, as well as specific view point of how things are. Other lineages will emphasise different teachings, but are still valid in that they all lead to liberation in the end. Even through we may have difference according to what we practice, other lineages are still valid in their own right, they are just practising a different method, so we should not think we are better or superior to them because our path of practice differs. In fact, if we do that, we are in the danger of creating very negative karma because those paths and lineages are also the legitimate teachings of the Buddha. I hope these answers help.

Dear Lee,

Yes, the other enlightened protectors such as the ones you have mentioned are included when doing Serkym to Dorje Shugden, through they are not mentioned specifically in the serkym used for daily practice. When engaging in the Monthly Dorje Shugden puja, such as the one performed every month in Kechara Forest Retreat, these protectors are mentioned specifically when doing the serkym offering. The serkym offering during daily practice is the shorter one compared to the longer one done in the Monthly Dorje Shugden puja. I hope this helps.

Dear WLY,

1. This depends on the individual’s background and familiarity with Buddhism, Tibetan culture, etc. In Shar Gaden there is no standard process, it is based on the individual.

2. The majority of deities that deal with overcoming of lust specifically are the Highest Yoga Tantra deities. However, their practice require initiation and there many vows and commitments that you need to hold in order to engage in the practice. On a general level however, the practice of Wangze helps you to control your mind, include all disturbing emotions. If you have an overt issue with lust his practice can help you with controlling your lust so it doesn’t effect you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-wangze-for-power-and-influence.html This is in regards to deity practice. The actually method to overcome lust is contemplate death and impermanence. I hope this helps.

Dear Kee,

There is a belief that when women menstruate they should not go near altars or prayers. However, Tsem Rinpoche explained that this only applies to certain chapels in temples, etc. If you are at a home and you have a normal altar to the Buddhas, meaning they are all enlightened deities, and not any unenlightened deities, then it is fine to go to the altar and do your daily prayers.

Due to the bodily cycle of a woman, the energies in their bodies are in a state of flux. Hence they can be negatively effected by the energies of certain unenlightened deities, so in certain temples and chapels to these deities, women who are menstruating should not go inside.

However, this only applies towards certain wrathful unenlightened deities. If you have a normal altar with the Buddhas then this is absolutely fine. Here in Kechara and on this website there are no such deities. I hope this answer helps. Thank you.

Hi Bhavisha,

Thank you for your questions.

1. In regards to the birds in cages, this is very difficult situation. Unfortunately, there is no much you can do, because the birds belong to their neighbours. Since two of the birds were born in the cage, they probably won’t be able to live outside in the wild on their own. If you free them, you may or may not actually save them if they cannot survive on their own. Similarly it will create trouble with your neighbours.

So you would need to keep talking to your neighbours and figure out a way that you can help the birds. Make sure that they are looked after even if they are in the cages physically. Make sure they are well, looked after, fed, etc. At the same time you should let them hear prayers and mantras so it blesses their mind, so one day they will be free of their suffering. If not in this life then in the next life.

2. Yes, the swastika has very special meaning in Buddhism. In relations to your birth mark, it could have a number of meanings. One of those is that perhaps in a previous life you were a Buddhist practitioner. But that is only one possibility. Even if this were the case this doesn’t actually have much impact on this life unless you practice spirituality. This may lead to the imprints from previous lives to open up in this life, boosting your spiritual practice.

3. In terms of dreams, many people these believe in their dreams. But actually dreams, in most cases is simply the subconscious trying to process things or work things out. Since you stated that your dreams are mostly of the past, you should sit down and contemplate those experiences. Perhaps there is something from your past that you need to work through and resolve.

In terms of lucidity in dreams, there are number of ways this can be achieved. Reciting Manjushri’s mantra can lead to this, but if relying on Manjushri’s mantra alone, depending on how strong your faith and conviction is, together with how much merit you have generated, it may take millions of millions of mantras to start gaining that lucidity. In general however, lucidity in dreams can also come about through single-pointed concentration meditation as outlined in the Lamrim teachings.

I hope this helps.

Hi Kevin,

Thanks for your questions.

1. For water offerings, make them before the first retreat session of the day. During subsequent sessions, add a couple of drops to each bowl to “refresh” them for that particular session. At the end of the day, after you last session has finished, clear all the water and turn your bowls upside down. This is just like if you were clearing the water offerings from your altar normally. Then the next day, before you start your 1st session of the day, make new water offerings. So in short, you need to make new water offerings daily, and only add a couple of drops to the bowls if you are doing additional sessions in the day, then clear at the end of the day.

2. If you are doing the serkym prayer during every session, then you need to offer fresh serkym during each session. This is different from the water offerings, where you only to add a couple of drops of water for each session. The serkym should be made fresh every session that you do the prayer.

3. For the torma offering mudra, the simple version is to hold your hands next to each other with palms facing up, as if you are holding a plate from underneath. Your hands should be held at least above your heart level. When you you finish each torma offering mantra, click with your right hand, using your thumb and middle finger. Bring your hands back into the torma offering mudra and continue reciting. Again when you finish reciting the torma offering click your fingers using your right hand again.

4. Yes, you change the protector section of the retreat (including serkym) to the Dorje Shugden instead of the Setrap one. Everything else should remain exactly the same.

I hope this helps.

Dear Luna,

There is nothing wrong with drinking the black tea or other drinks offered for Serkym. However, Tsem Rinpoche advised that it’s better not to drink the Serkym liquid. This is because it is an offering, and since it is an offering, its better not to partake of it once it’s offered. This mirrors Tsem Rinpoche’s advice for other offerings, such as food offerings. Once such offerings are made, they actually do not belong to you any more, they actually belong to the Three Jewels, so you should not use it. You can however give food offerings to others as a blessing. For Serkym, however, even in this case, Rinpoche advised that we dispose of it respectfully instead of giving it others to drink, for example pouring it outside on the ground, around plants, etc. Pouring it down a clean kitchen sink is acceptable also. This is to cut attachment or potential attachment that can arise towards to drinks used for Serkym.

Yes you can draw unenlightened deities, that is not a problem, because you are not worshipping them or taking refuge in them. Namkha Barzin and Methat are okay to draw because they are also under the retinue of Dorje Shugden, so if they get offended for whatever reason, Dorje Shugden will not let any harm come to you.

I have not read the book by Lama Zopa Rinpoche. However, Tsem Rinpoche advised not to recite mantras in the bathroom, on the toilet, etc. It is not very respectful on an ordinary level. If you have certain Highest Yoga Tantra initiations however, this can be different and you can do so. So perhaps the path that Lama Zopa was referring to in regards to Vajrasattva practice was from a Higher Yoga Tantra perspective, but I’m not sure. But that would entail having received the complete initiation from a qualified teacher, keeping all the associated vows and commitments (including Refuge vows, Bodhisattva vows and Tantric vows). I hope this helps.

Dear Lee,

Lord Kalarupa’s assistance compares exactly the same as Dorje Shugden. The only difference would be how they emanated their form, for what reason, what they protect specifically, etc. You can read about Kalarupa and other Dharma Protectors here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html

The main difference between the two in terms of practice however is that Dorje Shugden is said to be quicker in terms of us experiencing his help, due to the way that he manifested and the stronger karmic link with us. That being said, Kalarupa is a Protector that is heavily relied upon with the Gelug tradition. In fact, we are advised to do a Kalarupa puja before any type of retreat, including a Dorje Shugden retreat, in order to clear obstacles for our retreat to be successful. In the case of Dorje Shugden’s retreat, this is to create a stronger connection with him so we can benefit even more from his practice.

There is a difference between a puja and daily practice. Pujas are used to quickly clear the effects of a karma that has manifested or is manifesting. For example, you can engage in a Kalarupa puja to help clear obstacles such as difficulties, accidents, spirit problems, problems stopping us from engaging in Dharma practice, etc when those problems have already arisen and we are facing them. The daily practice of a Dharma Protector is slightly different, in that it stops those difficulties from arising in the first place. There are other differences as well, but that is the gist of the difference between the two.

Kalarupa helps us in the same manner that any Dharma Protector helps us. You can read more in the article that I sent above. Yes, Kalarupa is the special Protector of the Yamantaka practices but that doesn’t mean that he doesn’t protect you if you don’t practise Yamantaka. If you pray to him, he will always help you, even if you don’t practise Yamantaka. He is an emanation of Manjushri, just like Dorje Shugden in fact. So even if you practise Lama Tsongkhapa’s Guru Yoga and pray to Kalarupa, he will still help you. I hope this helps.

Hi Rabten,

Tsa Sur is a smoke offering to the Three Jewels as well as those who have recently passed on and are in the bardo states. Such bardo beings are at the mercy of their karma, so the smoke offering is said to nourish them and alleviate some of their karma so they can take a good rebirth and not suffer as much. It’s a common practice among Tibetan Buddhists that this practice is performed during the 49 day period of a person’s passing to aid them on their journey to their next rebirth.

The offering is made by burning various types of herb incense, tsampa (roasted barley flour), butter, and other ingredients. Other types of commonly available herb incense such as sandalwood, white sage, etc., can also be added to the mix before it is burned.

The ability to make such an offering does not actually come from the smoke itself, but the practitioners ability to generate themselves as Chenresig or another type of tantric deity, usually belonging to the Kriya Tantra classification. As such, this offering can only be performed by those with the appropriate initiation and practice conferred by a fully qualified tantric guru. Though there are many texts available nowadays, the method to actually make the offering should be taught directly from your guru, otherwise the offering won’t actually be effective.

There are however, other types of smoke offerings that you can do. For example the smoke offering to Dorje Shugden, available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/incense-offering-to-dorje-shugden.html If you would like to make prayers for someone who has passed on recently, you can do this sang offering to Dorje Shugden daily for 49 days, and request Dorje Shugden to help the deceased. This is actually very powerful in assisting them out of their current state of suffering as a bardo being, and leading them to take a fortunate rebirth. I hope this helps. Thank you.

Dear Simplycurious,

It is definitely better to have statues that have the correct iconography. So when we are looking for statues for our altars, then we should try to find ones that are correct according to iconography.

However, since you already have the statue on your altar, and it has been blessed and consecrated, then Vajra Yogini is already there residing in it on your altar. There is no major problem.

You should keep your altar very well, clean it regularly and make abundant offerings to Vajra Yogini according to you means to generate merit and make a strong connection with her. Since her full practice requires initiation, you should strive to create the causes to receive her practice. Tsem Rinpoche wrote a very nice article detailing how to do this. You can read it here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/starting-on-vajra-yogini-now.html

Here are some other article that will be of interest to you:

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/practicing-tantric-buddhas-without-initiation-or-commitment

I hope this helps to answer your questions!

Dear Anonymous,

> Both Methar and Namkar Barzin are not Buddhas. They are unenlightened Dharma Protectors. You can read more about them here:

Methar: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html

Namkar Barzin: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/invocation-to-namkar-barzin.html

> Taking Refuge can refer to two things:

1. The daily practice of Taking Refuge in the Three Jewels, as opposed to anything else. To take Refuge in a Guru and in the Three Jewels (Buddha, Dharma, Sangha) means to have complete faith that they can show us the methods to bring out our full divine potential and ultimately, to lead us to full Enlightenment.

It allows us to link our presently limited capabilities with that of the unlimited compassion, wisdom and power of the Buddhas, as well as aspiring towards the attainment of those same qualities.

You can read more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/taking-refuge-by-pabongka-rinpoche.html

2. The formal ceremony of Taking Refuge with a Guru, which creates a guru-disciple relationship.

> Interdependence was a teaching expounded by Buddha Shakyamuni in order to help us understand emptiness. This is a topic that is outside of the scope of this section to answer in detail. You can find about this in detail within the Lamrim teachings.

> Regarding specific practices to counter afflictive emotions apart from formal deity practices, you can refer to this book which details many different methods: https://www.vajrasecrets.com/insightful-meditation

> It is up to you how long you leave your fixed offering on perfume on your altar. The best would be to change every month, but this may not be possible due various circumstances. So some people change every 3-6 months and some people change every year. It’s up to you. You can give it to people to use, after offering, but you should not use it yourself, because it is an offering that you have made to the Buddhas.

> Certain lamas recommend worldly protectors compared to enlightened protectors or the practices of the Buddhas, because they can be helpful. Due to their form being in samsara and still a sentient being, we have strong karmic connections with them. Sometimes this means that their practice can be faster to see results that invoking upon the enlightened beings which takes merit and more effort. However, their help is only short term, whereas enlightened dharma protectors and the Buddhas can help us in the long term, all the way until we achieve enlightenment ourselves.

> Yes people from other religions/faiths can attain liberation from samsara, but not complete enlightenment. Complete enlightenment would necessarily require practice in both bodhicitta and emptiness. Higher beings that are worshipped are definitely very powerful beings, but they are still within the God Realms. From a Buddhist perspective, worshipping these types of beings will only provide temporary benefits, not the ultimate benefit (meaning complete enlightenment).

> Yes, all worldly deities can become enlightened. All sentient beings can become enlightened and achieve Buddhadhood, include humans, gods, animals, spirits, etc. The speed in which they achieve Buddhahood is up to their own effort and practice. Yes, that does mean in the future, we will be able to take refuge in them, because they will be enlightened. But at the moment, since they are not enlightened yet, we do not. Buddhists can take refuge in any being that has attained freedom from samsara or liberation (for example, the Arhats) and those that have achieved complete enlightenment (the Buddhas).

I hope all these answers help.